Impact factor: 3.958/ICV: 4.10 ISSN: CONCEPT OF RAKTA IN AYURVEDA Shegedar Praveen K 1*, Pankaj Pathak 2, Sheikh Mateen Ahmed 3

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1 Impact factor: 3.958/ICV: 4.10 ISSN: Pharma Science Monitor 9(2), Apr-Jun 2018 PHARMA SCIENCE MONITOR AN INTERNATIONAL JOURNAL OF PHARMACEUTICAL SCIENCES Journal home page: CONCEPT OF RAKTA IN AYURVEDA Shegedar Praveen K 1*, Pankaj Pathak 2, Sheikh Mateen Ahmed 3 1 Reader & HOD, Department of Rachna Shareera, Government Ayurveda Medical College & Hospital, Kottar, Nagercoil 2 Associate Professor, Department of Basic Principles, JSS Ayurveda Medical College & Hospital, Lalithadipura Road, Mysuru 3 Reader, Department of Rachna Shareera, Jeevan Jyothi Ayurvedic Medical College & Hospital Lodha, Aligarh ABSTRACT In Dhatu Parampara it is told that the Ahara rasa which is formed as Sarabhaga of digested food. by the action of rasa Dhatwagni on Ahararasa it is divided into two parts. Sara and Kitta. Sara is again divided into two Sthula Bhaga and Sukshma Bhaga with Raktsadhrmi Amsha. From the Sthula Bhaga Rasa Dhatu is formed and from the Raktsadhrmi Amsha Yukta Sukshma Bhaga Rakta Dhatu is formed. The Rakta Dhatwagni acts on Raktasadharmi Amsha Yukta Sukshma Bhaga and the same phenomenon occurs. From the Sthula Bhaga Rakta Dhatu is formed. In other opinions the nutrient portion i.e. Ahara Rasa traverses through out the body. While it traverses the dhatwagnis act on the Ahara rasa and the respective dhatus along with the bi products are formed. Rasa when enters the Yakrut and Pleeha the Ranjakagni present in the organs colours the Rasa Dhatu and imparts the red colour to the Rakta. KEYWORDS: Dhatu, Rakta, Ayurveda. INTRODUCTION: The word Rakta is derived from Rud dhatu by suffixing it with Kirach Pratyaya. It is the word of musculine gender. (Medini) Rakta is the one which gets coloured & nourishes other Dhatus. According to sanskrit english dictionary the word is derived from Rudh root means to be red, red, blood, bloody [1]. Historical Review: Charaka samhita In sutrasthana 17 th chapter kiyantah shirasiya adhyaya adhyaya 65 th shloka, Rakta kshaya lakshana are mentioned one among 18 kshaya lakshana. [2] 24 th chapter Vidhishonititiyamadhyaya adhyaya 3 rd shloka, details about the factors responsible for shudha rakta utpatti, in 4 th shloka, importance shudha rakta. in5-10 th shloka,factors responsible Raktadushti. in th shloka, its manifestations, symptomatology. in th shloka its management are dealt in detail. [3]

2 Impact factor: 3.958/ICV: 4.10 ISSN: Sutrasthana 29 th chapter Dashapranayataniya adhyaya adhyaya 3 rd shloka, 176 and shareer sthana 7 th chapter Shareerasamkhya Shareeram adhyaya 9 th shloka, Rakta is considered as one of the pranayatana [4]. In vimana sthana 5 th chapter srotovimanam adhyaya adhyaya 8 th shloka, in the context of Raktavaha sroto dusti mentioned about yakrit & pleeha as raktavaha Srotomula. [5] In Shareer sthana 3 rd chapter Kuddhika garbhavakranti shareeram adhyaya 6 th shloka, acharya while describing the Matruja bhava mentioned rudhira is considered as one among them. [6] Sushruta Samhita: In sutrasthana 15 th chapter. Doshadhatumalakshayavruddhi vijaniya adhyayam 7 th shloka functions of Rakta, 13 th shloka Rakta kshaya 23,19 th shloka Rakta vruddhi lakshana are mentioned. In sutrasthana 21 st chapter. Vrunaprashnadhyaya adhyayam adhyaya 17 th shloka, guna of Rakta are dealt. In sutrasthana 35 th chapter Aturopakramaniiyam adhyayam 18 th shloka, Raktasara purusha lakshana are mentioned. In shareera sthana 4 th chapter garbha vyakaranam nama shareera adhyayam 10 th shloka, mentioned Raktadhara kala. Ashtanga Samgraha: In Sutrasthana 19 th chapter Doshadivignaniyamadhyaya adhyaya 4 th shloka Rakta karma, 7 th shloka Vruddi 197,10 th shloka kshaya are mentioned. [7] In shreera sthana 6 th chapter Siravibhaga shareeram adhyaya 43 rd shloka,described Raktavaha srotas yakrit pleeha as its mula 35. in 66 th shloka mala and upadhatu of rakta explained. Embryological aspects of Rakta dhatu: Rakta dhatu is matruja avayava and in garbha masanumasika vruddhi there is excess increase of Rakta during the fifth month of gestation. Considered as matruja avaya. Pramana: In Samkhyashareera of Charaka samhita it is mentioned that the quantity of Rakta is 8 anjali. [8] Seats of Rakta: Locations of Rakta are Yakrut and Pleeha it supports the remaining seats of Rakta. Qualities of Raktadhatu:

3 Impact factor: 3.958/ICV: 4.10 ISSN: Visrata, Dravata, Raga(redness), Spandana (pulsation), and laghuta (lightness) are the qualities of Rakta. Anushna sheeta (neither hot nor cold), Madhura (sweet), Snigdha (unctuous), Raktvarnata (red colour) and Guruta (heaviness) visra asya vidahata, vidagdhata like pitta,are the qualities. [9] Rakta Shuddha lakshanas: Shuddha rakt likened to gold, indragopa, padma (red lotus),gunja phala in colour depending up on individual prakriti Asamhata, Avivarna are the lakshana of shuddha Rakta, Madhura, lavana, kincit sheeta ushnata (slight cold and heat ) and colour of gold, Shashasrik are the lakshanasa of Shuddha Rakta. [10] Functions of Raktadhatu: Living creatures are endowed with bala varna deerghayu dueto shuddha Rakta. Rakta plays a vital role in sustenance of life.it is the only shuddha Rakta that helps in the pramotin of bala,varna, contentment of sensory organ, good appetite etc. Where there is shuddha Rakta, the life is well sustained otherwise not. [11] Rakta circulating in its own siras nourishes dhatus, improves the varna, causes definite perception of sparsha and other characteristic functions in the body. Rakta generates varna causes mamsa pushti and responsible for Jivana. Raktadhara kala: The second kala is Raktadhara kala it is present in mamsa specially in sira, pleeha and yakrut. When muscles are cut Rakta flows from the wound just as a milky sap when trees are cut. Acharya sharangadhara mentioned dvitiya rakta dhara kala but he differs in his opinion he claims that yakrit pleeha is the 4 th kala where sleshma dhara kala is present. [12] DISCUSSION Dhatus are the group of tissues, given importance next to Dosha, that support the body. Dhatus performs another function in the body that it is involved in the nourishment of the further dhatus. Rakta dhatu is one among the Saptadhatus. There is no controversy regarding the number and other considerations in Dahtus in the classics. Rakta is the second in the series of Dhatus. [13] Another substantiation can be given to support the above opinion, that the dhatu are seven in number and in Dhatu parampara it was told that the previous dhatu is responsible for the nourishment/formation of the further dhatu. Even Sushruta is of the opinion that Rakta is going to nourish mamsa and from rakta, mamsa dhatu is formed. Rakta in the human body is inseparable from rasa which is considered to be the one which in turn nourishes all the dhatus.

4 Impact factor: 3.958/ICV: 4.10 ISSN: Many synonyms are used for raktadhatu most of them are indicative of the colour. The mention of rakta can be traced from the Vedic literature, a lot of information available in the texts that are written by time to time suggest the significance of Rakta. Coming to the formation of Rakta, the Rassa dhatu is considered to be the entity responsible for formation of Rakta. It is the universal opinion accepted by all. This is the reason Charaka considers Pandu as Rasavaha srotogata vikara rather than Raktavaha srotas, albeit there is Raktakshaya. Owing to this the co factors like the time, etc which are elaborated in detail in Rasavimaniya adhya of vimana shtana Ashtavidha Ahara Visheshayatana are given importance. In modern practice the quality of the food is of prime importance. But Ayurveda being the holistic approach to the life considers the co factors also. Agni is of prime importance in Ayurvedic literature as the Agni of normal status is the only entity that renders the food, the dhatu forms. In the present context i.e. formation of raktadhatu is accepted that the watery Rasadhatu when enters the Yakrut and Pliha, Rakta dhatwagni acts on Raktasadharmi amsha of rasa and the rakta will be formed. From this opinion it is very clear that Yakrut and Pliha are the organs which are involved in the formation of Raktadhatu. It is Ranjakagni according to Sushruta, imparts colour to the Rasa, that inturn will be converted into Raktadhatu. When the embryological aspects of Rakta are considered according to Ayurveda it is told that Rakta dhatu is matruja avayava and in garbha masanumasika vruddhi there is excess increase of Rakta during the 5 th month of gestation. The quantity of Rakta in Ayurvedic literature is told as 8 Anjali. Prmanatah Vruddhi and Kshaya are dependent on this. Practically speaking it is very difficult to assess the vruddhi and Kshaya of Rakta on the basis of Anjali Pramana. In the classics also a set of symptomatology is told to assess the Vruddhi and Kshaya. Apart from this Shuddha rakta lakshana is mentioned which will be helpful in assessing the Rakta dushti. Charaka is of the opinion that the diseases can be manifested by the states of dhatus other than Vruddhi and kshaya. That is the reason even after elaborating the symptomatology of Vruddhi and Kshaya the concept of Pradosha was described by acharya Charka, that the dhatus will be in another state of Dushti other than Vruddhi and Kshaya. Coming to the seats of Rakta it is told that Yakrut and Pliha are the main seats of Rakta from where the regulation of Rakta takes place. To understand the Rakta dhatu in a better way, the qualities of Rakta along with the Panchabhautik composition of Rakta is mentioned in the classics. This will be of great importance in the clinical practice. Ayurvedic treatment is based on

5 Impact factor: 3.958/ICV: 4.10 ISSN: the Smanya and Vishesha Siddhanta. In Vruddhi or Kshaya of the qualities of Rakta the drugs; possessing the opposite qualities are to be administered to counteract the disease. From this angle the Panchabhautika composition and the qualities of Rakta are of prime importance. Rakta performs various functions in the body. It is by means of circulation carries the nutrient to the dhatus. It is considered to be the dhatu of prime importance at many instances, that is why it is termed as Jivarakta. Many functions like Varna, Prabha, etc are attributed to the functions of Rakta. In many contexts Rakta is considered to be the root of the body. Rakta is also responsible for Uttarottara Dhatu Vruddhi and Uttarottara Dhatu Kshaya. Circulation of Rakta takes place through Raktavaha Srotas. Yakrut and Pliha are said to be the root of Raktavaha Srotas. In the context of srotas it can be noted that only the root of Srotas not the end is mentioned. The reason for this is given by Sushruta. He says that Assume a tree which will has a root, stem, many number of branches. In a tree the root can easily be interpreted but is very difficult to interpret the end. In the same manner the root of the Srotas is mentioned not its end While describing the Rogamarga Rakta is said to be Bahyarogamarga. Rakta in causation of disease also plays a vital role. In the third Avastha of Kriyakala the Dosha which are aggravated tend to leave their places and are going to lodge in other place. A medium is necessary to carry the aggravated Dosha it is Rakta being circulate in the body carries the Dosha to various parts of the body and causes the disease where there is kha Vaigunyata. Rakta also plays an important role in the prognosis. Charaka is of the opinion that if the various treatment modalities adopted to treat the disease fail to cure the disease then Raktamokshana is to be performed. These are the lines which highlight the significance of Raktadhatu in various aspects. The morbidity of Rakta was, in the classics, analyzed in the form of Vruddhi and Kshaya. These are the two atypical conditions of Rakta which are the results of morbidity of Doasha. Rakta Dushti in turn may lead to manifestation of many diseases. Apart from these two atypical conditions another possibility which may be cause of many diseases is dealt in Charaka Samhita. Acharya Charaka in Vividhashitapitiya Adhyaya of Sutrasthana describes this condition by the title Pradosha. Pradosha is a unique contribution of Charka Samhita. It can be seen practically also that apart from Vruddhi and Kshaya many diseases occur. It is so because of the improper formation of the Dhatus, where the qualities of the dhatus are not to their optimum level. So Pradosha can be considered as improper formation of dhatus. By the improper formation of Rakta many diseases manifest that are dealt in the name Raktapradoshaja Vikara by Charaka.

6 Impact factor: 3.958/ICV: 4.10 ISSN: CONCLUSION Rakta is considered to be the dhatu of prime importance at many instances, the reason which gives the name Jiva Rakta on which the life depends. Yakrit and Pleeha are the seats of Rakta, which have the control / regulation over Rakta that is the reason the same organs are designated as Raktavaha Srotomula. Summary Shudha Rakta Dhatu is of prime importance in sustenance of healthy life. Vriddhi and Kshaya of assessed on the basis of set of symptomatology. Whereas Pramana of Rakta is considered on Anumana Pramana. REFERENCES 1. Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita Shareerasthan 3 rd Ady. 6 th Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita VimanaSthan 5 th Ady. 8 th Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita Shareerasthan 7 th Ady. 9 th Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita Sutrasthan 29 th Ady. 3 rd Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita Sutrasthan 24 th Ady. 3 rd Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Vaidya Trikamji Jadavaji Acharya.Edited, Charak samhita Sutra Sthan 17th Ady. 65th Shl.Reprint Vartanasi Chaukhamba Sanskrit Bhavan pp738-p Shastri Charudeva.Edited, Naradiya Purana. Delhi::Nagapublishers;pp751-P Dwivedi Shivaprasad acharya.edited, Agnipurana. Delhi::Chowkhamba Pratisthana; pp862-p Dwivedi Shivaprasad acharya.edited, Agnipurana. Delhi::Chowkhamba Pratisthana; pp862-p Gaud Sharma Ramaswaroopa Pandit,.Edited, Atharvaveda samhitavol 3.Reprint. Varanasi::Chowkhamba Surabharati Prakashan; 2003.pp703-P Williams Monier Monier.Edited, Sanskrit English dictionary. 1 st Edition.Delhi::Motilal banarasidass publishers pvt ltd ;1937.pp1333-P861