E-ISSN:2456-3110

Review Article

Goghrita

Journal of Ayurveda and Integrated Medical Sciences

2022 Volume 7 Number 1 Jan-Feb
Publisherwww.maharshicharaka.in

Critical analysis of Goghrita (cow ghee) and its action on Rasa Dhatu

Varuni S.1*, Sathe K.2
DOI:

1* SJ Varuni, Ph.D. Scholar, Tilak Maharashtra Vidyapeeth, Pune, Maharashtra, India.

2 Kalpana Sathe, Professor, Department of Kriya Shareera, All India Institute of Ayurveda, New Delhi, India.

Ahara (food) plays an important role in our daily life. Food provides various health benefits. Ghee is one such Snigdha Ahara Dravya which is considered to be an integral part of the human diet in India since ages. Amount of consumption of ghee varies according to region, and individuals. The nutritious and therapeutic value in ghee is good. Every food item we consume encounters with Agni and results in the formation of Ahara Rasa and thus Rasa Dhatu. Even the ghee consumed will be making an entry in to the Rasa Dhatu thus circulating all over the body. Rasa which is considered as the Aadya Dhatu continuously circulates and forms the Aadhara for nourishment of consecutive Shad Dhatus.

Keywords: Ahara, Agni, Ahara Rasa, Goghrita, Rasa Dhatu, Sneha

Corresponding Author How to Cite this Article To Browse
SJ Varuni, Ph.D. Scholar, , Tilak Maharashtra Vidyapeeth, Pune, Maharashtra, India.
Email: 		SJ Varuni, Kalpana Sathe, Critical analysis of Goghrita (cow ghee) and its action on Rasa Dhatu. J Ayu Int Med Sci. 2022;7(1):212-216.
Available From
https://jaims.in/jaims/article/view/1693

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2022-01-27 2022-01-29 2022-02-05 2022-02-12 2022-02-19
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Nil Nil Yes 17%

© 2022by SJ Varuni, Kalpana Satheand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Varuni S. et al: Critical analysis of Goghrita (cow ghee) and its action on Rasa Dhatu

Introduction

Every man aspires to live healthy and as long as possible. Ayurveda the science of life too has the same aim.

Ahara (food), Nidra (sleep) and Bramhacharya (celibacy) are the three pivotal pillars to maintain a healthy life. Ayurveda explains that Ahara (food) plays an important role in our daily life.  Among the Ahara (food) Sneha (unctuous substance) is considered as Rasāyana (rejuvenating) which means the intake of Sneha (unctuous substance) like Ghrita (cow ghee) rejuvenates the body and promotes longevity.

Nirukti

The word Ghrita  (cow  ghee)  is  derived  from “Ghriti Ghriyate Ghri Seke Anjighrisibhyah Ktah” [1]

Ghrita Nishpatti - Ghrita (cow ghee) is used in the meaning of ‘extracted from milk.’

Materials and Methods

The article is based on the literary evidences of Sneha (unctuous substance), Ghrita (cow ghee), Sneha Paka (digestion of unctuous substance) and its effect on the Dhatus (major structural components of the body) as explained in the classical texts of Ayurveda.

Methodology

A detailed systematized analysis of the Ahara Paka, the effect of different kinds of Agni on the Ahara (food), the fate of Sneha Dravya (unctuous substance used for therapeutic purpose or health benefits) specifically - Ghrita (cow ghee) after its digestion reaching the Rasa Dhatu was done.

Results

  • With the increase in Agni, (Deeptaagni) (digestive fire), Paka Prakriya (process of digestion) happens properly this may stimulate the production of HDL molecules in other than primary site, (liver) such as epithelial cells of intestine.
  • With the increase in HDL molecules it may increase the transport of cholesterol from tissues to the liver for metabolism which is a beneficial effect.

Analysis and Discussion

Ghrita (cow ghee) is said to be the best among all the Jangama Snehās because it is having a special property of adaptability, i.e., ‘Samskārasyānuvartanam’.

Qualities of Goghrita (cow ghee)[2]

  • Rasa : Madhura (sweet)
  • Veerya : Sheeta (cold)
  • Vipāka : Madhura (sweet)
  • Guna : Snigdha (unctuousness), Sheeta (cold), Guru (heavy), Mridu (soft), Sowmya (soft by nature), Sūkshma (minute), Anabhishyandi (which does not cause obstruction of channels), Alpābhishyandi (which mildly may cause obstruction of channels)
  • Doshaghnata : Vāta Pitta Shāmaka (decreases Vata and Pitta), Kaphakara (increases Kapha)
  • Bhoutika Sanghatana :  Dominated by Prithvi (earth element) and Ap (water element).
  • Chemical composition: 100% animal fat.

Among all types of Ghrita (ghee), Goghrita (cow ghee) is said be the best. Goghrita (cow ghee) acts as Rasa Vardhaka (increases Rasa) and also increases other components of the body such as, Shukra (semen), Ojas (essence of all Dhatus) etc.

Sneha Paripāka – According to Ayurveda

The knowledge of digestion and assimilation of Sneha Dravyas (unctuous substance used for therapeutic purpose or health benefits) is very important. But in Ayurveda, the Pāka Krama of Sneha (digestion of unctuous substance) is not vividly explained by Āchāryas. Hence, no clear references are available about the digestion of Sneha Dravyas (unctuous substance used for therapeutic purpose or health benefits). However, the process of Sneha (unctuous substance) digestion can be studied on the basis of Sneha Jeeryamāna (features seen during the digestion of ghee) and Jeerna Lakshanās (features seen after the digestion of ghee).

To understand the digestion process of Snehās (unctuous substance) reference has to be taken from the process as described by Charaka.[3] Any food item cannot be assimilated without proper elementary level digestion. This process is to be


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performed by three types of Agnis, viz Jatharāgni (digestive fire at the level of stomach), Dhātwagni (digestive fire at the level of tissues) and Bhūtāgni (digestive fire at the level of 5 basic elements).

Agni digests the four types of Ahara[4] (food) and provides energy for sustaining life. It protects body from wear and tear. Hence Agni performs both the functions of digestion and metabolism.

Role of Jatharāgni on Sneha Paripaka

Jatharāgni is the leader of all factors concerned with digestion and metabolism in the body. The activities of all the normal and abnormal factors are dependent upon an increase or decrease of it.[5]

According to Charaka, the food which has reached the Āmāshaya (stomach and small intestine as Urdhwa and Adho Amashaya) after undergoing digestion is absorbed and distributed to all Āshayās in the body through Dhamanies.[6]

Here the term Dhamani literally means the channels of internal transport. Absorbed food is transported through small Srotases of intestine which proceeds to Yakrit, from where it is transported to the Hridaya and it is distributed to all parts of the body through circulation.

Role of Bhūtāgni on Sneha Paripaka

According to Ayurveda, Bhūtāgnipāka follows Jatharāgni Pāka.  Digestion of food by Jatharāgni leads to the Sanghāta Bheda or breakdown of the former into five distinct physiochemical groups viz Pārthiva, Āpya, Tejasa, Vāyaviya, Nābhasa.  The Agni Amsha present in the substances belonging to each group is then said to digest the substance of that group leading to a radical change in their qualities- Vailakshanya Guna.[7] Thus, food substances are rendered fit for being assimilated into the corresponding Bhoutika Shareera Dravya.

According to Sushruta, the food which consists of five Mahābhūtas is digested in its turn by the Bhūtāgnis and each of its principles proceeds to augment its own analogue in the human organism.[8]   According to some the reactions comparable to Bhūtāgni Pāka takes place in Yakrit (liver) and not in Āmāshaya (stomach) which drives the support to the post digestive functions and metabolic events in liver as per modern physiology and biochemistry.

Proceeding on the basis of Ayurvedic principle that the general (similar) or Sāmānya classifies and the particular (dissimilar) or Vishesha differentiates,[9] a Pārthiva substance can alone contribute to an increase of Pārthiva constituent of the body.  Sneha (unctuous substance) is said to be Āpya substance.  So, it increases the Āpya constituent in the body.  According to Vāgbhata, Sāra - Kitta Vibhajana takes place after the completion of Bhūtāgni Pāka.

Role of Dhātwagni on Sneha Paripaka

The specific Agni corresponding to each Dhātu is called as Dhātwagni. Dhātwāgni Pāka is stated to metabolize the products of Bhūtāgni Pāka.  Rasāgni is stated to aid in the structural synthesis of several constituents of Rasa Dhātu.  Likewise the formation of the constituents of Rakta Dhātu is catalysed by Raktāgni and similarly in cases of Māmsa (muscle tissue), Meda etc.  The nutrients that support the body are subjected to Pāka again, acted upon by the seven Dhātwagnis, leading to the formation of Dhātus through their respective Srotases.[10]

The substances produced in these reactions are known as Asthāyi or Poshaka Dhātus.[11] Dhātwāgni Pāka is said to have two aspects;

  1. Prasāda Pāka and
  2. Kitta

The end products of Prasāda Pāka are utilized for the nourishment of Dhātus, whereas, those of Kitta provide the materials for the formation of various kinds of excretions such as Sweda (sweat), Mūtra (urine), Pureesha (feces), Vāta, Kapha, Karna-Nāsa-Āsya-Romakūpa Malas (waste products in different orifices like ear, eyes) etc.[12]

The Prasāda (nutrient) fraction is transported by Rasa → Rakta (blood) – and so on to the next Dhatus (major structural components of the body).

The final synthesis of Asthāyi Dhātus (tissue elements not fully formed


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and attained compactness) into Sthāyi Dhātus (tissue elements that have fully formed and attained compactness) takes place in Dhātu themselves by the help of Dhātwagnis.

In Ayurveda, mode of digestion has also been agreed for where sequential digestion process may not take place.  Many drugs may directly reach to the deeper Dhātus. Such drugs include Vrishya Yogas (drugs used for aphrodisiac purpose).

Applied study of Agni on Sneha

It can be said that while Sneha (unctuous substance) is taken internally, it changes in each stage of digestion. The Sneha (unctuous substance) after Pāchana (digestion) goes through the same chain which is explained as Dhātwāgni and Bhūtāgni Vyāpāra. The Sneha Pāchana (digestion of unctuous substance) requires the assimilation in the Dhātus – where the Sneha (unctuous substance) has to perform the functions according to its characteristics.

Ghrita (cow ghee) is one of the Ahara Dravya (food substance). So according to “Rasapradhānam Āhāradravyam, Veerya Pradhānam Oushadham” (food substances are predominantly having tastes and therapeutic medicines are having potency in predominance), it will follow the same path of assimilation and will go from Dhātu to Dhātu[13] but exception exists in following two cases;

  • If it is imposed with some other medicinal properties, i.e., Siddha or Samskārita Sneha Kalpana (processed or treated with drugs), it will be diverted to the destination accomplished to the specific Veerya - Kārmukata (action based on potency) of the drugs.
  • If Sneha Poshakāmsha (substances which are similar in nature to unctuous substances) are more than the threshold in Rasa Dhātu, this extra quantity will directly reach to the deeper Dhātus like Meda, Majja etc.[14]

In case of Brimhana Sneha (unctuous substance administered for the purpose of enhancement of body tissues), Khale Kapota Nyāya (theory of selective absorption) is more suitable because here the Dhātus pick up only its Poshaka Bhāga. Dhātus are Poshya (nourish able) and Poshaka (nourished) is the site of action rendered to Sneha (unctuous substance).  The Poshaka Dhātu in Srotas (channels) when acted upon by respective Dhātwagni and Bhūtāgni will play supportive or nutritive role for Poshya Dhātu.

Necessity of Sneha digestion

Sneha Dravyas (unctuous substance used for therapeutic purpose or health benefits) are not present in the nature of body elements, i.e., it is Vijāteeya. These are to be converted into the structure of the body and made suitable for assimilation, i.e., Sajāteeya. By the digestion of Sneha (unctuous substance) it becomes Sajāteeya by the action of Agni, which is later absorbed into the body structures which modify the Sneha according to their necessity for their build up and function.

Anupāna (after drink) also influences the digestion of Sneha (unctuous substance), warm water is used in case of Ghrita (cow ghee) which is Sheeta Veerya to make it quickly dispersible. Thus, Anupāna plays an important role by its virtues.[15]

The ingested Sneha after internally getting absorbed in the body will increase Snigdha Guna (unctuousness) Seven Dhātus, in which Snigdha Guna (unctuousness) is a co-existent factor, it will become strong and grow rapidly due to the additional Sneha Guna (unctuous property) of the Sneha Dravya (unctuous substance used for therapeutic purpose or health benefits) used.  However, it should be noted that there is a threshold of assimilation of Sneha in the body.

The mode of consuming Sneha (unctuous substance) has an important role in rendering Snehana. Thus, Prakshepa (admixture), Anupāna (after drink), Sevana Karma (process of consumption), etc. also play an important role in influencing the action of Sneha Dravya (unctuous substance used for therapeutic purpose or health benefits).

Any Dravya (substance) possess Guna (properties) which can be understood as physical/chemical property and an effect which can be either a general action or therapeutic action. Goghrita (cow ghee) having the Guna such as Snigdha (unctuousness), Sara (fluid), Mridu (soft), Drava (liquid), Shlakshana (smooth), Sheeta (cold) and Agneyatwa (capacity to increase digestive fire) on interaction with the Doshas (body humours) and Dhatus (major structural components of the body ) results in therapeutic actions like Vata Pitta Hara ( decreases Vata and Pitta), Brimhana (nourishing for body elements), Pushti (nutrition), Balya (strengthening), Rasavardhaka (increases Rasa), Shukravardhaka


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(increases semen), Agnivardhana ( increases digestive fire), Hladana (refreshing), Ropana ( healing property), Varnya (which increases colour and complexion) etc. However, it is significant to note that the above therapeutic effects are predominantly favourable in nourishing the Rasa Dhatu as all the above therapeutic effects are conducive to Rasa Dhatu.

Further scope of study: An interventional study can be done by administering Goghrita (cow ghee) to one group of people and not administering to another group and comparison in the lipid profile parameters can be done to evaluate the actual effect of Goghrita (cow ghee).

Conclusion

Formation of Dhatu is the resultant of sustenance and nourishment of body from only Sara Bhaga of Ahararasa. Food has to undergo digestion by Pachakagni, then Dhatwagni (along with Bhutagni).

Once after completion of Paka Prakriya the Sarabhaga of Ahara will be utilized for Dhatu formation after the action of Dhatwagni. Dhatus (major structural components of the body) become the medium through which all the functions of living body take place. So, considering the Guna (property), Karma (function) and Panchabhoutikatwa of Ghrita (5 basic elemental properties of cow ghee) the critical analysis done on the concept of the effect of Goghrita (cow ghee) on Rasa Dhatu & inturn on Medamsha (lipid component) is found beneficial.

Reference

  1. Abhimanyu shreemannalal, Amarakosha, Ramashrami commentary, Chaukhamba vidyabhavan, Varanasi, Reprint ed., 2011: pg. 320, 321
  2. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P. 166
  3. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P.174, 512
  4. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P.174
  1. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P. 516
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  7. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P. 514
  8. J.T., Charaka Samhita of Charaka, Chakrapani commentary, Krishnadas academy, Varanasi, Reprint ed., 2000: P. 515
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  11. Paradakara Hari shivadasa shastri, Ashtanga hridaya of Vagbhata, Sarvanga sundara & Ayurveda Rasayana commentary, Chaukhamba Surbharati Parakashan, Varanasi, Reprinted., 2007, p. 159

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