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Introduction

In Ayurved, three supports of life are intake of food, sleep and observance of Brahmacharya. Being supported by these factors, the body is endowed with strength, complexion and growth. Food substances drawn from the environment are all Vijatiya(heterogeneous) to the body and they should be suitably processed before utilized by and made part and parcel of the Sharira Dhatus. They must be transformed as Sajatiya or homogeneous other words 'Dhatuaharras'. Such Paka or transformation, mutation is made possible by Jatharagni, Bhutagni, and Dhatvagni (digestive enzyme). So when these substances enter in the body, they have to change into suitable form for absorption. This process is known as Ahara Paripaka(digestion). This can be understood by Dhatuposhana Nyaya( described by our Acharayas.

CONCEPT OF DHATUPOSHANA

In brief comprises of digestion, under influence of Jatharagni throughout the Kostha, Bhutagni rearrange their respective particles (the Panchabhautika composition) so they can be assimilated in termed as Ahararasa. It is precursor and concealed in Rasadhatu. Consequently Rasa is carried to Hridaya and then circulated all over the body to reach minute channel which supply nutrition to all Dhatus by Vyan Vayu. Ahararasa, dissolved in Rasadhatu in such a Panchabhautika form that any particular Dhatu can selected its nutrition from it according to homogeneity (Panchabhautika composition and configuration) of each Dhatu.[1]  Nyayas(theories) usually take the form of a common occurrence or a story that can be applied as an aphorism to sum up an event, situation, or circumstance. These are used for many purposes like explanation of any difficult subject, to give example, to clear the topics etc. Nyayas are mainly explained by the commentators in Samhitas.

DHATUPOSHANA NYAYA:

On the basis of this logic mainly three theory of Dhatuposhana are described.[2] Here in Ksheerdadhi Nyaya one Dhatu becomes as Upadana (basic unit)for succeeding Dhatu but in Kedarikulya Nyaya and Khalekapota Nyaya, one Dhatu (tissues)nourishes successive Dhatu by its nutritional fraction.[3]

1. KSHEERADADHI NYAYA (THE LAW OF TRANSFORMATION)[4][5][6]:

Also known as the Sarvatmana Parinama Paksha, or Krama Parinama Paksha. It is first theory placed towards understanding of the Dhatuposhana propounded by commentator Chakrapani. Each Dhatu entirely transforms into the other successive Dhatu just as the milk transforms into the curd. One Dhatu becomes the nutrient for the other. This implies in transformation of the Rasa(Plasma) into Rakta(blood), Rakta into Mamsa(muscle), and so on. Previous Dhatu acts as a substratum for successive one.[7]

DOUBTS REGARDING THE KSHEERADADHI NYAYA & SOLUTION:[8]

Agnivesh enquired that how is Rakta produced out of dissimilar Rasa? Rasa is free from any colour. How does it acquire colour? Acharya Punarvasu replied that essence of Rasa gets transformed into Rakta by virtue of the colour imparted by the Pittoshma(enzyme). Gangadhara says that Ahara get converted into Prasadaja Rasa due to act of Jatharagni. By act of Rasagni Rasa Dhatu further convert into Prasadaja Rakta Dhatu. Whole Dhatuparinamana is going so on. But Acharya Chakrapani says that if this Nyaya is accepted then a person performs fast for 3-4 days, the Rasadhatu should be depleted. Similarly fast for month, only Shukra Dhatu will remain. But ‘Prasadaja’ signifies nourishment not creation in this context. Dhatu like Rakta are created at a time of the fetus formation and nourished by the nutrient fractions of the preceding Dhatu like Rasa etc.[9]

If this Nyaya is accepted then how can be possible that Payahi Sadhya Shukrakara(aphrodiasic). Because from Rasa to Shukra Dhatu (semen)takes place in one month maximum. Asthi(bone), Majja(marrow), Shukra Vriddhi is also seen because of increase in preceding Dhatu i.e. Medovriddhi(fatty tissue) in Sthaulya(obesity). But Asthi, Majja, Shukra Vriddhi are not seen though Medovriddhi. Why because of only Medovaha Srotodusti is seen. As per this Nyaya Rasa Dhatu converts into Rakta Dhatu and so on. If one Dhatu is vitiated then succeeding Dhatu also vitiated and all Dhatus involved so this type of disease in Asadhya category likewise all disease is Ashadhya. But it is not possible due to particularDosha-Dushya Sammurchana (pathological process). So Acharya Chakrapani does not accept. Clarifying these doubts Vagbhata and Dalhana [10]say that after digestion of food, it’s divided into two parts viz. the Sara and the Kitta. The Sara is acted upon by the Dhatavagni that again divides into Sthula and Sukshmabhaga (minute substance). The Sthula nourishes the Dhatu while the Sukshmabhaga nourishes Upadhatu and successive Dhatu. The Sukshma part is acted upon by the Agni of successive Dhatu which produces three parts viz. Sthula (nourishes self Dhatu); Sukshma (nourishes Upadhatu) and consecutive Dhatu; Mala which nourishes the Dhatumala.

2. KEDARIKULYA NYAYA (THE LAW OF TRANSMISSION):[11][12][13][14]

This is also known as Law of Transmission or Maxim of field and canal. It is widely accepted theory and explains all the aspects of Dhatuposhana process. [15] Here only Acharya Vagbhata [16]mentioned name of Kedarikulya in verse.It is example of irrigation of field by the canals of water is given. In a big field water is distributed through canals. Canal from the main source of water irrigates plants one by one. Likewise, the Rasa Dhatu nourishes the Rakta first. When the Rasa Dhatu contacts with Rakta Dhatu, the Rasa acquires the odour, colour of the Rakta and nourishes by homologous (Sajatiyata) fraction. Similarly, other Dhatus are nourished.  The specialty of this Nyaya is the Rasa travels through a single path and nourishes all the Dhatus[17]Acharya Chakrapani in this context quoted Acharya Harita, who has also accepted this theory. According to him the Rasa Dhatu undergoes change of the colour to white, grey and green etc. throughout the day before it gets converted to Rakta.[18]

The shortcomings of Ksheeradadhi Nyaya are also resolved by this Nyaya. The excessive state of Rasa will not accept the nutrients, makes way for the nourishment of nearby Dhatus. Just as the field which is completely saturated with water refuses to accept more and available for the subsequent fields. It becomes clear that there is physiological relation between various Dhatus and their respective Srotas (channel)and they are influenced by one another as the various canals for nourishment of the field are interlinked. Similarly, decrease in one Dhatu will lead to the decrease in the other as the diminished one will consume more nutrients just as the field that is dry consumes more water leading to the shortage of water in next fields. In Rajayaksma(lungs disease), interrelation between the various Dhatus is clearly visible in the concept of not only Pratiloma Kshaya (reverse emaciation) but in Anuloma Kshaya also. Another concept to prove this theory is by applying the Upasneha Nyaya in foetal development. Just as trees on the banks of a river get nourished with the water, increased Dhatu also nourishes its nearby Dhatus. Mother’s Dhatu also nourishes fetus like Osmosis/indirect transmission after the transformation in mother’s bod[19]

3. KHALEKAPOTA NYAYA (THE LAW OF SELECTIVITY): [20][21]

This is also known as the Law of Selectivity and Maxim of the barn & the bird. This theory is based on analogy of pigeons carrying the grains from a field and moving in different directions to reach their destination, nest. The nest which is near will get the grain first while the nest farther will receive the grain later. There is selective affinity of a specific nutrient (Poshakamsha) towards specific tissue through channel. The nourishing fluid, Annarasa travels to the different Dhatus through different channels. In the beginning, the nearby Dhatu draws its nutrient fraction from the nourishing fluid and the distant one gets later.[22][23]

This theory is accepted in the case of the Rogotpatti(disease production) as the Doshas travel in the different (channel) and the place where there is vitiation, Kha-Vaigunya, produce the diseases. So there is specific Srotas of each Dhatu and there is no relation between one another, because one Dhatu doesn’t provide nutrition to the successive Dhatu like Ksheerdadhi and Kedarikulya Nyaya. This theory believes that each Dhatu has its specific nutrient (Poshakamsha) and the way of nutrition i.e. Annarasa directly provides nutrition to each Dhatu by their respective channels (Srotas). Time increases according to length and minuteness of channels. To understand the Prabhava(specific action)of Vrishya, Balya, Bhedana etc drugs, this Nyaya has been described in Samhitas. Ingredients like milk etc. which are Vrishya in nature, help in the promotion of strength instantly because of their specific action i.e. Prabhava. But they do not undergo metabolic transformation step by step, i.e. from Rasa to Rakta and so on. Alternatively, it is very specific action which plays the role in transforming these drugs into Shukra through their specific Srotas without undergoing order of metabolic transformation.

4) EK KALA DHATU POSHANA NYAYA:[24]

This theory is called as Maxim of the simultaneous nourishment. This theory has been propounded by the commentator Arundutta, as he doesn’t consider any of the theories fully applicable in explaining the Dhatuposhana. Arundutta clarifies that the Ahararasa nourishes all the Dhatus of the body simultaneously by particular fraction of that Dhatu entering the respective Srotas of Dhatu at the same time. Acharya Charaka has also narrated this in reference to the Vyana Vayu which carries the Rasa Dhatu throughout the body simultaneously.[25] The Ek Kala Dhatu Poshana Nyaya is not too much accredited in Ayurveda as it appears to be a mere translation of the modern view. The body continuously gets nourished as we know that the wear and tear phenomenon continuously occur in the body which is maintained by nourishment through the food.

Discussion

Acharya Charaka says that the nutrient Dhatus undergo Paka by their own Ushma and then transport to the Sthayi Dhatu, through their own Strotamsi. The mode of distribution of nutrients to Dhatus, which present all over the body, both regards time and space is understood by main three hypothesis. In Dhatuparinama, the Sara portion of Ahararasa is converted into Poshaka Rasadhatu, which by the influence of Rasadhatvagni, is converted into Sthayi Rasadhatu. The major share of the remaining minute fraction is converted into Raktadhatu by the Raktadhatvagni. Upadhatu and Malas of Rakta are formed here as bye products. Again remaining portion is being acted upon by Mamsa Dhatvagni. This process continue up to Shukra Dhatu. All these processes are taking place in the medium of Rasadhatu, as explained by the Kedarikulya Nyaya The nutrition to each Dhatu is specific as explained by Khalekapota Nyaya. And the conversion of Poshaka Dhatu as the corresponding Sthayi Dhatu, Upadhatu and Malas and as Upadanadravya for the succeeding Dhatus can be explained on the basis of Ksheeradadhi Nyaya.

Conclusion

Dhatuposhana is unique concept of Ayurveda. We can apprehend the process of digestion and metabolism (~Dhatuposhana) by applying all Nyaya together. The Ksheeradadhi Nyaya emphasizes on the Dhatavagnipakajanya Prasadamsha, while the Kedarikulya Nyaya stresses on the Rasasamvahana and the Khalekapota on the Srotasa. All Nyayas are applicable together their own way to understand nourishment of the Dhatus.