2. The concept of Rasa (direct action of a drug)

According to Caraka such of the diets and regimens, as stand in contradistinction with the dosas responsible for the production of the particular prakrti (body constitution) are prescribed for the maintenance of positive health. For individuals, having equipoised state of dosas, habitual intake of diets consisting of all rasas (tastes) in proportionate quantity is prescribed.² rasa s (Rasas ) The first of these, namely rasa, is a comprehensive term and needs some explanation. It does not mean 'taste' only as understood by the words " rasanartho rasastasya "; it involves anurasa s (anu rasas) also which are detected by their effects on the system and which may not possess any taste. Pharmacologically, however, when its local action is taken into consideration, rasa means "direct action of a drug on the nerve-endings in the mucous membrane of the mouth." This action bears reference to the mechanism by which all rapid substances stimulate the gustatory nerves by means of their chemical constituents. Though no fixed theory regarding the association of any basic or acid radical in a compound body 2. fauziayurdui zazuqafafufen: | samasarvarasam satmyam samadhatoh prasasyate | | - carakasamhita - sutrasthana . 41

203 with the creation of taste, has yet been formulated, it may do, for the sake of illustration, if we take it that the acids own their characteristic taste to H+ ions in a compound, and that alkalies to their (OH) ions. In Ayurveda, all dravyas, whether organic or inorganic, are classified into six groups in accordance with their rasa-content. Rasa is taken as the basis, because it connotes a chemico-physical meaning. Dravya, of which rasa is only a part, is a support for and 3 bhutas of which ap-tatva is the chief principle as it forms the source (48) of the six rasas. So ap-tatva is a karana-dravya and rasa is a karya-dravya. Caraka says " tesam sannam rasanam yonirudakam ". He further continues to give reasons why only six rasas are to be considered in the evaluation of a dravya. Caraka says - - saumyah khalvapo'ntariksaprabhavah prkrtisita laghvyascavyaktarasasca, tastvantariksadbhrasyamana bhrastasca pamcamahabhuta gunasamanvita jangamasthavaranam bhutanam murtirabhiprinayanti, yasu murtisu qslay dla zat: || carakasamhita - sutrasthana . 26.37 The apa-tatva, which has descended to earth through ¶ (akasa), has its source in HTH (Soma). It is, therefore, cool and light by nature, and at the beginning of creation, its rasa is unmanifest, when, on its way downwards through akasa, it is influenced by the properties of the pancamahabhutas, it affects all the moveable and immovable objects in the world. And thus, it is that objects are endowed with the six rasas arising from the union. These quotations indicate the physical constitution and the evolutionary source of rasas. The combinations of Ap and Prithivee are innumerable. Only some of them contain vyakta-rasas, while the other Avyakta-rasas or anu-rasas. The former are recognised immediately by the organ of taste, and the latter by their action on the constitution.

204 To complete the explanation that rasa has a comprehensive range of action Caraka states 3 - Rasa is the sense of taste residing in the tongue. prthivi and jala are its sources of development. The manifestation of rasa depends upon the properties of akasa, vayu and tejas, and so too the creation of difference in taste (rasa). The vyakta-rasas are only six. The avyakta-rasas are many. Hemadri is sufficiently clear on the differentiation between rasa and anu-rasa. He says, tatradravye, kasciddharmah sadyovyaktah, kascidavyaktah, kascidisavyaktah, kascidantevyaktah | tesu adyorasakhyah, itare trayo'nurasakhyah || Thus are formed the six rasas. The predominance of the elementary principles in each of them is given below: Name of rasa 1. madhura Origin of rasa Madhura - bhumyambubahulyat 2. amla Amla bhumyagnibahulyat 3. lavana Lavana toyagnibahulyat 4. katu Katu vayvagnibahulyat 5. tikta Tikta vayvakasabahulyat 6. kasaya Kasaya prthivyanilabahulyat It must be noted here that it is the gunas of the mahabhutas which represent the rasas, and not the mahabhutas themselves. Dravya is only a common factor. In this connection Susruta says 3. rasanartho rasastasya dravyamapah ksitistatha | nirvrttau ca visese ca pratyayah khadayastrayah || 4. janma tu dravyarasayoranyonyapeksikam smrtam | tu carakasamhita - sutrasthana . 1.62 anyonyapeksikam janma yathasyaddehadehinoh || susrutasamhita - su . 26.37 www.

205 The relation between rasa and dravya (its support) is the same as that between the body and the soul; for they are both interdependent. On account of the chemical significance which rasa carries with it, Ayurvedists have adopted it as a standard for the classification of all drugs. The other properties of dravyas cannot satisfy this purpose. Guna by itself is only a physical property, and being indefinite, it cannot be a unit for classification; Veerya is described in terms of guna, but it works through rasa, for Caraka opines' 5 Vipaka is virtually a rasa having undergone a transformation by digestive processes; and lastly, prabhava is a specific property. Hence the importance of rasa both in therapeutics and in the classification of drugs, it can be said in a nutshell that 1. Rasas produce a direct or and immediate action, and the anurasas, an action which is not manifest. 2. 3. 4. The rasas have particular reference to the feeling of taste. They produce an action on the mucous membranes, and even on the skin through the nerves. The local action of rasas is availed of in therapeutical measures such as swehana, swedana, nasya, basti etc. Rasas belonging to dravyas are six in number. They are ER, 3 TH, lavana, tikta, usna (katu ) and kasaya . The first is highly potent, while the others are proportionately less potent in a descending order. (34... 3/4.1-14) The prescription of diets consisting of all rasas in proper (same) quantity for individuals of samaprakrti (having equipoised state of dosas) needs further elucidation. It is not that all the rasas are intended to be 5. pako nasti vina viryat viryam nasti vina rasat | carakasamhita - sutrasthana . 1.64 -

206 taken in equal quantity. No healthy person will relish as much of pungent food as of sweet dishes. It will also not be helpful for the maintenance of health in the healthy person. So, the proportion of rasas is to be determined according to the individual's taste and food value. A vataprakrti man may require more of diets having madhura (sweet), amla (sour) and lavana (saline) taste during winter, whereas for a samaprakrti man, diets having all the tastes specially amla (sour) and lavana (saline) tastes are prescribed. Thus, the proportion of rasa is to be determined according to the bodily constitution (prakrti), season, and dietetic property - (Astangahrdaya : Sutra 3: 57). Normally, mind, including sense faculties remains undisturbed. In order that they are not disturbed in any way, one should make all efforts to maintain their normal condition. This can be achieved by the performance of duties after duly considering their pros and cons with the help of intellect together with the sense faculties applied to their respective wholesome objects and in consideration with the qualities of place, season and one's own constitution including temperament. So one, who is desirous of his own well being should always perform noble acts with proper care. The Manasollasa says, the normal condition of the sense faculties and mind can be maintained by certain therapeutic devices. Due performance of acts includes avoidance of harmful acts as well as performance of beneficial ones.6 Such efforts are conducive to the prevention of abnormal conditions of sense faculties and mind. If, on the other hand, the abnormal conditions have already been created, they can be cured by acting, in 6. asatyavarjanam karyam paradrohasya varjanam | varjanam capyagamyanamabhaksasya ca varjanam || 1.1 14-308 & 2.19.1005-1030. -

207 contradistinction with the place, time and one's own constitution including temperament. So positive health can be maintained by due performance of acts as prescribed in scriptures. So, the one desirous of his own well being should perform noble acts with proper care. Manasollasa explains noble acts as follows : 4 One should pay respects to the Gods, cows, Brahmins, preceptors, elderly people, those who have accomplished spiritual perfection and teachers; one should offer oblation to the fire; one should perform sandhya (a Vedic ritual to be performed during dawn, noon and dusk) thrice a day; one should clean excretory passages and feet frequently; one should have a hair cut, shave and nail cut thrice every fortnight; one should be happy, apply scent, wear good dress, comb the hair, always apply oil to the head, ears, nostrils and feet, take initiative in wishing, have a delightful face, protect people in affliction, offer oblation, perform religious ceremonies, give donations, offer balis (a religious oblation), honour the guests, offer pindas (a ball or lump of rice offered to the manes [souls of the dead] at obsequial ceremonies or sraddhas), to departed ancestors, speak timely beneficial, measured sweet words, be self-controlled and virtuous, engage in action but not in the results thereof, be careful and fearless, be bashful and wise, have enormous enthusiasm, be clever, forbearing, virtuous, having faith in God, devoted to teachers who have attained spiritual perfection and are advanced in modesy, intellect, learning, heredity and age; one should use an umbrella, a stick, a turban, shoes and see only six feet forward while walking; one should always acquit himself in an auspicious way and display good manners; one should avoid places with dirty appearance and strewn with bones, thorns, impure hair, chaff, garbage, ash, fragments of earthen vessels, stop exercise before exertion, be friendly to all creatures, reconcile the angry, console the frightened, be merciful to the poor, be truthful and be predominantly of compromising nature and tolerant

208 towards unpalatable words uttered by others, be controller of intolerance, be of peaceful disposition and conquer the very roots of attachment and hatred. A noble person should envy or have competitive spirit in so far as actions leading to prosperity or acquisition of knowledge are concerned. But one should never envy others' lot. That is to say, one should never wish others being deprived of prosperity, knowledge, etc. The fact, that one should be fearless, applies only to unavoidable causes of fear. If it is within one's capacity to overcome some fears, one should always be cautious so as to avoid facing the resultant situation. The act of being friendly to all creatures is to be taken in a universal sense. Even though, a physician may not be permitted to treat such of the patients as are charged with treason or are fallen otherwise, he should have inner sympathetic attitude towards them. Food alone sustains life. Life loses all its charm without it. 'nastyaharasamam saukhyam ' is a significant statement in 'sivapuranam '. Food, properly taken, alone provides necessary strength, nutrition and contentment. It is mentioned in that eight-fold rules have to be kept in mind while taking food. They are (nature), (processing), (combination), rasi (quantity), desa (place) and kala (time), bhokta ( eater) and bhojana niyama (prescribed rules for taking food)." • About diet, Caraka opines that - One should eat in proper quantity. The quantity of food to be taken, again, depends upon the power of digestion (including metabolism).8 7. 8. prakrtikaranasamyogah rasirdeso visistakalasca | bhokta bhojananiyamascetyastau jneyabhavah syuh | | - sodasangahrdayam-svasthavrttam - Dr. P. V. Sharma p. 256, 58 matrasi syat | aharamatra punaragnibalapeksini || - carakasamhita - sutrasthana 3

209 For maintenance of proper and positive health, one should first of all eat in proper quantity. Eating here includes all types of eatables which are taken by mouth. Quantity to be eaten depends upon the power of digestion and metabolism. This, of course, applies to the eating of food and not of drugs; nor does it imply the extent of exercise one should resort to. Dosage of the drug, in fact, depends upon the seriousness of the disease as well as on the strength of the patient. Extent of exercise to be resorted to, is to be determined on the basis of the quantity of dosas required to be eliminated and the degree up to which the power of digestion including metabolism is to be enhanced. Of course, care is to be taken so that there is no over-exertion or exhaution during the act of exercise. The power of digestion and metabolism, upon which depends the quantity of food intake, again varies according to the season as well as the age of the individual. Thus, the quantity of food to be taken depends upon a number of factors.