2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
Critical interpretation of “Dhatu Poshan Prakriya”
with the help of basic Ayurved siddhantas
Abhijeet Saraf1
1
Lecturer, Dept of basic principles, S.S.A.M., Nashik.
Abstract :
Ayurved is a medicinal, social, biomedical science which is based on its own fundamentals
i.e. siddhanta. Every concept described in this science is well framed and well oriented. Here
in this article; concept of Dhatu Poshan Prakriya is the main concern subject. The interpreta-
tion of Ayurved in the perspective of Dhatu Poshan Prakriya will be discussed here with the
help of basic siddhantas.
Keywords :Dhatu, Dhatu poshana, Siddhanta, Swabhavoparama wada, Agni, Paramanutwa,
Samcharitwa
Aim : Conclusion
To study the concept of dhatu Selection of the topic :
poshana prakriya critically.
- Dosha, Dhatu and Mala are the basic
Objectives :
components of the human body ac-
To study the relevance of dhatu cording to ayurveda.
poshana prakriya. - The nourishment of these compo-
Material : nents is very basic function.
Ayurved classical texts : bruhat trayi. - The relevance of the nourishment of
Methodology : these components is very important
This is a literary & fundamental study. and hence this topic is selected for
The methodology of this study will be as fol- study.
lows: Literary study regarding dhatu poshana
Selection of topic prakriya :
Literary study regarding dhatu poshana The references regarding nourish-
prakriya ment and functioning of dhatu is collected
from bruhat trayi and they were studied criti-
Critical interpretation cally.
Discussion Critical interpretation & discussion:
Relevance of this siddhanta
16
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
The interpretation drawn from literary ments. So they have some similar characters
study is discussed here. and some different characters also.
Concept of Dhatu : 2. Sacharitwa (always in moving state):
Dhatu are the main normally functioning sava-SarIrcarastau vaataipa<aSlaoYmaNa: kuxipataakuxipataa
units/components/structures of the body.
SauBaaSauBaaina kuxva-inta | ca. saU. 20.9
Each and every components of body are
Dhatu including Trividha Dosha, sapta Dhatu
vaataipa<akxfxadoho sava-sa`aotaao#nausaairNa: | ca. ica. 28.59
and Trividha Mala.
All the components of the body are continu-
Qaatavaao vaataadyaao rsaadyaEca taqaa rja:pa`BaRtaya: ca | ously in moving state all over the body. It is
(cak`xpaaiNa, ca.saU. 1.4) called as samcharitwa. Whether they are
normal or vitiated; they never stopped/lodged
In normal state each and every body compo- anywhere in the body. If they stopped by any
nents are termed as “Dhatu”. Trividha Dosha reason it is called as prakopa.
are the first elements to get deviated from
normal state by any reason, that’s why they ya~a saÈ\gaao KavaOgauNyaata\ vyaaiQasta~aaopajaayatao |
are called as “Dosha” i.e. who are the reason
So all the body components/elements
of further abnormal/anomalous conditions.
are moving continuously & vigorously all over
daoYaa eva ih savao-YaaM raogaaNaaM ekxkxarNama\ | A. =.saU.12 the body in minute particle state.
And because of Dosha others components get Here paramanuwada of vaisheshika
deviated from normal state, that’s why they darshana and satkaryawada of sankhya
are termed as “Dushya” i.e. who are get viti- darshana is been accepted for establishment
ated. of Ayurveda`s fundamentals.
DOSHA CAN NOT BECOME DUSHYA AND Production of Dosha paramanu :
DUSHYA CAN NOT BECOME DOSHA.
Paramanu of Dosha are produced in two pro-
There are two characteristics of Dosha Dhatu cess. 1. In aahar pachan : awasthapaaka
mala:
1. Paramanutwa (minute particle state): 2. In Dhatu nirman Prakriya
In awasthapaak, paramanu of kapha, pitta and
SarIravayavaastau parmaaNauBaodona ApairsaMKyaoyaa: Bavainta | ca.
vata are produced in madhura, amla & katu
Saa. 7.17
Each and every components/elements of the awasthapaak respectively.
body is in state of paramanu i.e. very minute AivadgQa: kxfMx ipa<aM ivadgQa: pavanaM pauna: |
particles. Differences and similarities in be-
tween them are because of there pancha samyaigvapa@vaao ina:ssaar: Aahar: pairbaRMhyaota\ || sau. saU.
mahabhuta constitution. Example: Kapha, Ra- 46.527
sa, Mansa, Meda, Shukra, Majja are compo-
AivadgQa: maQaurahar: kxfMx pairbaRMhyaota\ AitaSayaona vaQa-yaota\
nents of prithvi and jala mahabhuta predomi-
[tyaqa-: | ivadgQa: AmlaIBaUta: Aahar: ipa<aM pairbaRMhyaota\ |
nance. But they are different functional ele-
17
Saraf, et al.: Critical interpretation of “Dhatu Poshan Prakriya” with the help of
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
samyaigvapa@va: inaga-ta: saar: Aahar: raOXyaoNa pavanaM pairbaRMhyaota\ | DlhNa TIkxa
Concept of tanmatra, mahabhuta & Dosha :
Prakruti - Purush siddhanta deals with development of any living being.
Prakruti + purush
Avyakta
Mahat
Ahamkar
Satwik + rajasik + taamasik
11 indriya Tanmatra
Mahabhuta
Dosha
In this process with the help of rajasik and taamasik ahamkaar, tanmatra gets developed. Tanmatra
are the pure elements of that bhuta. Means vayu bhuta is the only component in vayu tanmatra,
teja bhuta is the only component in teja tanmatra etc.
But when mahabhuta develops from panchabhautik but excess of teja, etc.
tanmatra, they become combination of all five
(Panchabhautik) by Panchikaran Prakriya. pritvi jala
teja vata
prithvi
aakasha
teja
vata jala
So mahabhutas are panchabhautik.
aakasha
Now Dosha are developed from
mahabhutas; so Dosha are also panchabhautik
but have predominance of respective bhutas.
That is vayu mahabhuta is panchabhautik but
excess of vayu, teja mahabhuta is Kapha Dosha : panchabhautik with predomi-
nance of prithvi & jala bhuta.
Pitta Dosha : panchabhautik with predomi-
nance of teja bhuta.
Vata Dosha : panchabhautik with predomi-
nance of vayu & aakasha bhuta.
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Saraf, et al.: Critical interpretation of “Dhatu Poshan Prakriya” with the help of
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
Also other Dhatu and body compo- aahar rasa having all the destructed
nents are also made up from mahabhutas. So paramanu of mahabhutas has been trans-
all the body components are panchabhautik. ferred all over the body
Human body is panchabhautik as wel as all
living beings like plants, animals are also vyaanaona rsaQaatauih- ivaXaopaaoicatakxma-Naa |
panchabhautik. yaugapata\ sava-taao#jasa`M doho ivaiXapyatao sada || ca.ica.15.32
So, vata tanmatra is the pure form of vayu For proper nourishment of Dhatu, the aahara
bhuta. rasa should be paramsukshma, saarabhuta
Vata mahabhuta is panchabhautik having pre- and tejobhuta.
dominance of vayu. Paramsukshma : having minute destructed
Vata Dosha is panchabhautik having predomi- particles of mahabhutas
nance of vayu & aakasha. Saarabhuta : having finest properties of
Dhatu nirman & Poshan Prakriya : mahabhuta.
ivaivaQamaiSataM paItaM laIZM KaaidtaM jantaaoih- Tejobhuta : means completely digested.
tamantarignasanQauiXatabalaona yaqaasvaonaaoYmaNaa Stage 2 :
samyaigvapacyamaanaM kxalavadnavaisqatasava-
Qaataupaakxmanaupahtasava-QaataUYmamaar]tasa`aota: koxvalaM Paramsukshma, tejobhuta, saarwan aahar
SarIrmaucayabalavaNa-sauKaayauYaa yaaojayaita SarIrQaataUnaUja-yaita rasa
ca | ca. saU. 28.3
Transfer all over the body : sukshm-
There are two stages. atisukshma srotas
Stage 1 : Reassemble & destruction of mahabhuta
paramanu
panchabhautik aahar sevana
Transformation of mahabhuta paramanu in
Madhura awasthapaak : destruction of prithvi respective Dhatu paramanu by Dhatwagni.
& jala mahabhuta paramanu : kapha
nourishment of respective Dhatu in respective
Amla awasthapaak : destruction of teja srotas.
mahabhuta : pitta
agni karya Ex.
Katu awasthapaak : destruction of teja & vayu Panchabhuatik aahar rasa
mahabhuta : vata
Medovaha srotas
(Now aakasha doesn’t have
Meda-dhatwagni
paramanu and he is vibhu;
Transformation of mahabhuta paramanu
so he cannot be destructed. Be-
cause he is everywhere.) Meda Dhatu paramanu : Panchabhautik but
predominance of prithvi & jala mahabhuta.
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Saraf, et al.: Critical interpretation of “Dhatu Poshan Prakriya” with the help of
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
Meda Dhatu Poshana by this newly developed Agni has its own srotas, that’s why in
meda Dhatu paramanu. jwara samprapti, because awaran and
awarodha of aama, paramanu of tej
mahabhuta couldn’t reach agnivaha srotas
Here Pilu-paak wada and pithar-paak wada is resulting into agnimandya and they travel in
implemented. excess in body. That’s why in jwara burning
sensation in whole body (sarwanga santapa)
So as per this process new Dhatu paramanu and agnimandya is obtained simultaneously.
has been developed and with the help of that
Dhatu Poshan Prakriya (nourishment of
Dhatu) achieved. Application of swabhaoparam wada :
Concept of Agni, dhatwagni & agnivaha Swabhav + uparama means
srotas :
swabhav = nature/ natural properties/ inher-
Agni is the basic and important concept of
ited properties.
Ayurved. Agni is a physiological functional unit
of body. uparam = destruction.
Aignarova SarIro ipa<aantaga-ta: kuxipataakuxipataa SauBaaSauBaaina All the components of body is pro-
kuxva-inta…| ca. saU. 12 duced/ developed by some reason but their
destruction is without any reason. Every com-
Agni is functioning unit in living being ponent of body gets destructed at its own
representative of agni mahabhuta of universe. time and its own way without any reason. Ex.
It functions along with pitta that is also a agni For R.B.C. gets destructed on 120th day of
mahabhuta pradhan component. their life and its uncontrolled and natural pro-
cess. But for production of R.B.C. we have to
Agni is nothing but paramanu of teja
take proper diet.
mahabhuta which are produced in amla
awasthapaak. As agni has paramanu, it has its So aahara sevan and aahara parinaman
own srotas, which is situated and functioned are the reason for production of every body
in whole body. compoenet but there is no reason for their
destruction.
It has its own system of functioning
and channels for function. And it’s some part jaayantao hotauvaOYamyaaiWYamaa dohQaatava:
(i.e. some amount of digested & transformed
teja paramanu) travels in the body along with hotausaamyaata\ samaastaoYaaM svaBaavaaoparma: sada || ca. saU. 16.27
paramsukshma aahar rasa.
Sama hetu – sama dehaDhatu paramanu
When aahara rasa reaches any srotas,
Visham hetu – visham dehaDhatu paramanu
the paramanu of teja mahabhuta which are
already working in that srotas and also which So when a person takes visham (vikruta)
are reached through this aahar rasa, digest aahara, vitiated body components (deha
and transform the mahabhuta paramanu into Dhatu paramanu) produced. And when he
paramanu of respective Dhatu srotas. It is takes sama (normal) aahara, normal body
called as “Dhatwagni”.
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Saraf, et al.: Critical interpretation of “Dhatu Poshan Prakriya” with the help of
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
components (deha Dhatu paramanu) pro- so that visham deha Dhatu paramanu gets
duced. destructed and same time sama deha Dhatu
paramanu takes their places.
Because of visham & vikruta aahara,
awasthapaak gets vitiated and so paramanu That’s why definition of chikitsa is
of mahabhutas produced in undigest-
ed/semidigested/abnormal state yaaiBa: ik`xyaaiBajaa-yantao SarIro Qaatava: samaa: |
(apakva/nissara/ vikrut). These abnormal un- saa icaikxtsaa ivakxaraNaaM kxma- taid\BaYajaaM smaRtama\ ||
digested mahabhuta paramanu travels
through aahara rasa by vyana vayu in whole tyaagaaiWYamahotaUnaaM samaanaaM caaopasaovanaata\ |
body and reaches each every srotas. Dhatu
development process gets disturbed because
ivaYamaa naanaubaQnainta jaayantao Qaatava: samaa: || ca. saU. 16.36
of them. Further Dhatu paramanu also pro- Clinical conditions derived by swabhavoparam
duced abnormally because of these abnormal wada :
mahabhuta paramanu. Ex. Mahabhuta consti-
tution of Mansa Dhatu paramanu gets vitiated - When development of any deha
and shaithilya or kaathinya in mansa Dhatu Dhatu paramanu starts profusely and
gets developed. its destruction (sawbhav uparam) gets
disturbed (it destructed after its nor-
Now their destruction is done by swabhava. mal time) the condition is called as
So when vitiated (vikruta/visham) deha Dhatu “cancer”.
paramanu gets produced, the previous normal - And when its production is slow but
(sama/prakruta) deha Dhatu paramanu is get destruction happens in before time,
destructed by its swabhav. And if intake of the condition is called as
visham aahara gets continuously, slowly sama “rajayakshma”.
Dhatu paramanu gets destructed completely
and visham vikrut deha Dhatu paramanu
takes their places. Conclusion
Sama Dhatu paramanu never converted into So this is the concept of Dhatu Poshan
visham Dhatu paramanu and visham Dhatu Prakriya of Ayurved science. It is derived and
paramanu never converted into sama Dhatu interpreted by basic fundamentals like
paramanu. Sama gets destructed by swabhav parmanuwada, parinama wada, pilu-pithar
and visham gets produced by visham aahar paak wada, swabhavoparama vada etc.
sevan.
All the siddhantas are described clinically. So
This process will last for smaller period in study of basic Ayurved classical texts
sadhya vyadhi like kaasa, pratishyaya, (samhitas) should be study critically and clini-
navajwara etc. or last for long period in cally.
asadhya & yapya vyadhi like kushtha,
References :
prameha, rajayakshma, cancer, AIDS etc.
1. Acharya vishweshwara (editor),
Tarkabhasha, Varanasi; Chaukhambha
While in chikitsa, we stopped the visham Sanskrit bhawan, 12th edition, 2009,
hetu santan parampara and start sama hetu, p.12.
21
Saraf, et al.: Critical interpretation of “Dhatu Poshan Prakriya” with the help of
2015, Vol 1:July - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926
2. Jadavaji trikamji acharya (editor), samhita, Varanasi; chaukhambha
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