E-ISSN:2456-3110

Review Article

Dhatuposhana Nyayas

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 1 January
Publisherwww.maharshicharaka.in

A comprehensive guide to Dhatuposhana Nyayas

Kumbar S1*, Nagesh KA S2
DOI:10.21760/jaims.9.1.16

1* Sowbhagya Kumbar, Final Year Pg Scholar, Dept of Ayurveda Samhita and Siddhanta, Sri Sri College of Ayurvedic Science and Research, Bengaluru, Karnataka, India.

2 Sri Nagesh KA, Professor and HOD, Dept of Ayurveda Samhita and Siddhanta, Sri Sri College of Ayurvedic Science and Research, Bengaluru, Karnataka, India.

Learning any Shastra by using its own learning methodologies helps to acquire the knowledge of that Shastra effortlessly. In Ayurveda Shastra Acharyas have used such methodologies to explain the concepts. Nyayas, Tantrayukti, Tacchilyadi, Kalpanas etc. are the different tools of methodologies. Nyayas are those which take up a daily situation and explain the concepts of any Shastra. This makes the concept easily understandable even by low intellectual student. Dhatuposhana Nyayas are group of four Nyayas used to explain Dhatuposhana. These Nyayas help the reader to understand the hidden aspects in it. With the clear knowledge of Dhatuposhana Nyayas one can understand Dhatuposhana and understand its applicability. Hence an attempt has been made to understand the Dhatuposhana Nyayas and its applicability.

Keywords: Dhatuposhana, Nyaya, Ksheera Dadhi, Kedara Kulya, Kale Kapota, Eka Kala Dhatuposhana

Corresponding Author How to Cite this Article To Browse
Sowbhagya Kumbar, Final Year Pg Scholar, Dept of Ayurveda Samhita and Siddhanta, Sri Sri College of Ayurvedic Science and Research, Bengaluru, Karnataka, India.
Email: 		Kumbar S, Nagesh KA S, A comprehensive guide to Dhatuposhana Nyayas. J Ayu Int Med Sci. 2024;9(1):117-121.
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https://jaims.in/jaims/article/view/2898

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-11-13 2023-11-18 2023-11-23 2023-11-28 2023-12-21
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© 2024by Kumbar S, Nagesh KA Sand 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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Introduction

Nyaya is defined as “an expression of general truth or principle.” In Ayurveda, Nyayas are those tools of learning methodology like Tantrayukti, Tacchilyadi, Kalpanas etc. which are used for understanding various contexts. Nyayas capture a situation of life and use it to explain a context with the help of examples to understand hidden concepts clearly. Nyayas are mainly quoted by the commentators to explain the complicated Shlokas and to convey the hidden meaning easily. Dhatuposhana Nyayas are such Nyayas used in Ayurveda Shashtra to understand the formation of Dhatus and their nourishment.

Aims and Objectives

Aim

To understand Dhatuposhana Nyayas and their applicability.

Objective

To review Dhatuposhana Nyayas and to understand their applicability

Materials and Methods

Relevant data is collected from Ayurvedic literature.

Review of Literature

Nirukti

Niyamena Iyate Iti Nyayaha[1] - A conclusive statement is called as Nyaya.

Yukti Moolaka Drushtanta Visheshaha Nyayaha[2] - Through logic a context is understood with the help of an illustration.

Synonyms - Upaya, Nirnaya, Yathartha Darshana, Yukti, Niyama, Yojana.[3]

Types of Nyaya[4]

Steps involved in understanding of Nyaya[5]

Four steps are involved in understanding Nyaya. They are Padartha Jnana - word meaning, Prakriya Jnana - Phenomenon, Sandarbha - Context, Yukti - Interpretation.

Dhatuposhana

Body comprises of seven Dhatus- Rasa, Rakta, Mamsa, Meda, Asthi, Majja

and Shukra. These Dhatus are nourished with Ahara Rasa which is formed by the food that is ingested and digested. Acharya Charaka has explained it with the help of four Dhatuposhana Nyayas namely Ksheera Dadhi Nyaya, Khale Kapota Nyaya, Kedara Kulya Nyaya, Eka Kala Dhatu Poshana Nyaya.

Dhatuposhana Nyaya

1. Ksheera Dadhi Nyaya-

Padartha Jnana - Ksheera - milk, Dadhi - curd

Prakriya Jnana - Nyaya shows the conversion of Ksheera into Dadhi, next into Takra and from Takra to Navaneeta then into Ghrita and lastly into Ghritamanda.

Sandarbha

‘Rasaadraktam Tato Mamsam Mamsanmedastato Asthi Ca. Asthno Majja Tataha Shukram Shukradgarbham Prasaadajaha’[6]

Transformation of one Dhatu into another Dhatu in sequential order by the activity of the respective Dhatwagni.

Anna Rasa
↓
Rasa
↓
Rakta
↓
Mamsa
↓
Meda
↓
Asthi
↓
Majja
↓
Shukra

Yukti - As like the conversion of Ksheera into Dadhi, the concept of conversion of Dhatu from rasa to Rakta continued till Shukra Dhatu by the activity of respective Agni has been explained. Here, conversion of Ksheera into Dadhi is an example to make understand the formation of Dhatus.

2. Kedarakulya Nyaya

Padartha Jnana - Kedara - paddy field, Kulya - canal

Prakriya Jnana - The water that is flowing in the Kulya


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first irrigates the nearest field after supplying the requisite amount of water to the field, it flows on to the next field and this process goes on.

Sandarbha - Uttarottara Dhatu Poshana has been explained. After completion of Rasa Pushti Rakta Pushti happens and in the same way the next Dhatu Poshana is seen.[7]

Garbhasya Nabhou Matushca Hrudi Nadi Nibadhyate. Yayaa Sa Pushtimaapnoti Kedara Iva Kulyayaa - Nadi connects the umbilicus of the foetus and the heart of mother from which foetus derives nourishment just like a field from canal.[8]

Yukti - As like the first field absorbs the Sukshma Bhaga and the other one i.e. Sthula Bhaga flows on to nourish the further fields. It gives the clear denotation that after proper channelized digestion of Ahara with the help of Jatharagni, converts it into Prasada Bhaga and Kitta Bhaga.

The Prasada Bhaga of Ahara enters the Dhatuvaha Srotas and nourishes the first Dhatu and then moves to further Dhatus.

3. Khalekapota Nyaya

Padartha Jnana - Khale - Fields where grains are heaped after cutting crop, Kapota - pigeon

Prakriya Jnana - The pigeons come from different directions and distances to collect the paddy and then fly away to their respective places of dwelling.

Sandarbha

Rasa does the Poshana of all Dhatus. Anna Rasa after Paaka reaches Dhatu Rupa Rasa and does the Poshana of Rasa Dhatu. This Rasa Dhatu does the Poshana of all Dhatus.

Anna Rasa through different Dhatu Margas do the Poshana of all Dhatus. There is no relation between one Dhatu Poshaka Rasa Bhaga with other Dhatu Poshaka Rasa Bhaga. The Poshaka Rasa Marga for every Dhatu is different.[9]

Yukti - This Nyaya refers to selection of individual items of requirements by the individual Dhatwagnis from the same pool of Ahara Rasa which contain all the nutrient principles just as Kapotas coming from different directions and distances to the heap of paddy.

4. Eka Kala Dhatuposhana Nyaya

Padartha Jnana - Eka Kala - simultaneously

Prakriya Jnana - Ahara Rasa nourishes all the Dhatus at once.

Sandarbha - Arunadatta has explained the Ahara Rasa percolates into all the Dhatuvaha Srotas simultaneously.[10]

Yukti

This Nyaya explains that the Ahara Rasa nourishes all the Dhatus of the body simultaneously by entering Srotas of that Dhatu.

‘Yugapat- Ekakaalam, Vyaanena Raso Dehe Vikshipyate’ - With the help of Vyana Vayu, Ahara Rasa nourishes all Dhatus at a time without interruption.

Schematic representation of Dhatuposhana Nyayas
jaims_2898_01.jpg

Discussion

Application of Ksheera Dadhi Nyaya

  • Saadhyasadhyata of Dhatugata Jwara

In Sadhyaasadhyatwa of Dhatu Gata Jwara we can understand the Formation of Dushita Dhatus by applying Ksheera Dadhi Nyaya. Here Dushana happens one after the other Dhatu like Dhatu Poshana.

Rasa, Rakta, Mamsa, Meda Dhatugata Jwara - Sadhya

Asthi, Majja Dhatugata Jwara - Kricchrasadhya

Shukragata Jwara - Asadhya

Here it can be understood that in Rasa, Rakta, Mamsa and Meda Dhatugata Jwara Dushti has occurred till Medao Dhatu i.e., minimum number of Dhatus are involved and it could be easily treatable, hence they are Sadhya.


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When Asthi and Majja Dhatus are involved, it means that Dushti is from Rasa to Majja and number of Dhatus involved is more, hence it is said to be Krichrasadhya.

When Shukra is involved, it means that Dushti is from Rasa to Shukra and all the Dhatus are involved. Hence it is said to be Asadhya.

  • In Rajayakshma

Ksheera Dadhi Nyaya explains the pathology of Rajayakshma where due to obstruction in Rakta, Mamsa Dhatu Kshaya occurs. According to Khseera Dadhi Nyaya, Dhatu Poshana occurs one after the other, in the similar way when obstruction is present in Rakta further Dhatu Poshana may not happen and Mamsa Dhatu Kshaya can be observed.

Application of Kedara Kulya Nyaya

Vrushya Yoga- Due to Prabhava of Dravya, it reaches Shukra Dhatu. Saadharmya Amsha of Shukra in Vrushya Yoga does the Poshana of Shukra Dhatu.

Application of Khale Kapota Nyaya

  • Vishama Jwara - Affected Dhatuposhaka Rasa Bhaga does the Dushana of only Dhatus which are nourished by it.
  • Rakta Kshaya Lakshana - Amla Sheetaprarthanaa is one of the Rakta Kshaya Lakshana which means craving for Amla Dravyas. This highlights the application of Khale Kapota Nyaya as Rakta Kshaya has happened and it produces such Lakshanas symbolizing the requirement of Rakta Poshana.
  • Mamsa Rasa Basti - Type of Niruhabasti which causes Mamsa Pushti. Here due to Samanya Siddhanta, Mamsa Rasa due to its Gunas similar to Mamsa Dhatu does the Poshana of Mamsa Dhatu.
  • Accha Tarpana, Ghana Tarpana - In Asamyak Shodhana Karma it replenishes Rasa Dhatu It is also helpful in Kaphanubandhajanya Urdhwaga Raktapitta.
  • Raktapana, Raktabasti - in Jeevaadana Chikitsa these are used as they do Rakta Poshana
  • Raktaatisara Chikitsa - Raktabasti is used to do Rakta Poshana in Rakta Atisara Rogi as there is immediate requirement of Rakta Poshana due to its Kshaya.
  • Shukra, Mamsavardhaka Basti Prayoga do immediate replenishment of Shukra and Mamsa immediately whenever required.
  • Vrushya Basti, Balavardhaka Basti, Baladi Yapanabasti, Chatusneha Anuvasana Basti can be used in chikitsa as they do immediate replenishment of required Dhatus.

Application of Ekakala Dhatu Poshana Nyaya

Due to Prabhava of Vrushya Dravya, Shukra and other Dhatus’ Poshana happens at once.

While explaining about Vajeekarana, Vrushya Bastis like Drakshadi Niruha Basti and Eranda Muladi Yapana Basti are mentioned in which all the Dhatus are simultaneously getting Poshana.

Limitations of Ksheera Dadhi Nyaya

According to this Nyaya, the whole Rasa Dhatu is converted into Rakta, entire Rakta into Mamsa and so on upto Shukra Dhatu on 7th or 30th day. If Rasa Dhatu is defective all Dhatus next to it will be defective as they are formed from Rasa. This Nyaya cannot be applied in all contexts.

Ex: Medovriddhi may not essentially lead to Asthi Vriddhi.

Reasons for acceptance of Ksheera Dadhi Nyaya

Formation of Dhatus takes place serially just as milk is serially transformed into curd, butter, ghee. Ksheera Dadhi Nyaya explains about the difference among the Dhatus. As milk, curd, butter, ghee are different from each other, Dhatus are different from each other and this process is irreversible as it is caused due the activity of Dhatwagni.

The Dhatus are divided into three parts - Sthulamsha, Sukshmamsha and Malamsha during transformation.

Reasons for Acceptance of Kedara Kulya Nyaya

This Nyaya explains sequence of Dhatuposhana. By this Nyaya, action of milk on Shukra can be explained.

Reasons for Acceptance of Khale Kapota Nyaya

Auto regulation mechanism is explained in Khale Kapota Nyaya. For ex: hungry birds stop eating when they are satisfied. Similarly, every Dhatu can identify its requirement.


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It is not necessary that vitiated Rasa Dhatu should lead to vitiated Dhatus because there is no relation between one Dhatu Poshaka Rasa Bhaga with other Dhatu Poshaka Rasa Bhaga. The Poshaka Rasa Marga for every Dhatu is different.

Importance of Dhatuposhana Nyayas-

  • To understand formation and nourishment of different Dhatus.
  • To understand pathology of diseases.
  • Helps in understanding of action of Dravyas.
  • The phases involved in Poshana of Dhatus are understood with clarity.

Conclusion

Dhatu Poshana Nyaya’s clarify complete process of Dhatuposhana clearly by considering all Nyaya’s as phases. Ksheera Dadhi Nyaya explains the Pushti of all Dhatus by Rasayana Dravyas due to its Karma. Khale Kapota Nyaya explanation holds good for Tarpanadi Krama, Jeevaadana Cikitsa, Raktaatisaara Cikitsa, Raktabasti. Pathology of diseases and action of Dravyas can be understood by Nyaya’s. Action of Vajeerakarana Dravyas can be understood by Eka Kala Dhatu Poshana Nyaya.

References

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2. Tarkavachaspati T. Vachaspatyam. Vol. 4. Varanasi: Chowkambha Sanskrit series; 2003. p. 4155.

3. Rajaradhakanta Dev, editor. Shabdakalpadruma. 2nd ed. Vol. 2. Delhi: Nag Publishers; 2003. p. 933.

4. Loukika Nyayavali - Sanskrit maxims and proverbs with English translation.

5. Anand Katti, Santosh Kumar, Sreevathsa, V.A. Chate. Methods of Deciphering Nyaya and their importance in interpreting Samhita. J Ayurveda Holist Med (JAHM).
2015;3(4):53-56.

6. Acharya JT, editor. Charaka Samhita of Agnivesha with Ayurveda Dipika commentary by Chakrapanidatta. Varanasi: Chaukambha Orientelia;

2021. Chikitsa sthana: Grahanichikitsitam Adhyaya: Chapter 15, ver 16. p. 514.

7. Acharya JT, editor. Charaka Samhita of Agnivesha with Ayurveda Dipika commentary by Chakrapanidatta. Varanasi: Chaukambha Orientelia; 2021. Sutrasthana: Vividhashitapitiya Adhyaya: Chapter 28, ver 4. p. 175.

8. Paraadakara Shastri HS, editor. Ashtangahrdaya of Vagbhata with the commentaries of Sarvangasundara of Arunadatta and Ayurvedarasayana of Hemadri. Varanasi: Chaukhamba Sanskrit Samsthan; 2016. Shareerasthana; Garbhavakrantihi Adhyaaya: Chapter 1, verse 56. p. 371.

9. Acharya JT, editor. Charaka Samhita of Agnivesha with Ayurveda Dipika commentary by Chakrapanidatta. Varanasi: Chaukambha Orientelia; 2021. Sutrasthana: Vividhashitapitiya Adhyaya: Chapter 28, ver 4. p. 175.

10. Paraadakara Shastri HS, editor. Ashtangahrdaya of Vagbhata with the commentaries of Sarvangasundara of Arunadatta and Ayurvedarasayana of Hemadri. Varanasi: Chaukhamba Sanskrit Samsthan; 2016. Shareerasthana; Angavibhagaha Adhyaaya: Chapter 3, verse 62-63. p. 397.


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