Dhatu
Dhatus are body constituents which build the basic structure and carry various physiological functions. They work as body tissues, stabilize and sustain body. (Code:SAT-B.425).
The structural and functional integrity of body depends upon dhatu. Therefore, it is important to understand the concept of dhatu.
In physics and chemistry, the term dhatu is applied to denote metals like iron, copper etc.
In Sanskrit grammar, the term is applied to denote root verb and derivation.
Etymology and derivation:
The word ‘dhatu’ is derived from the word root “Dha” by adding suffix “Tun”. The derivation of the word is as follows-
“डुधाञधारणपोषणयोः”- meaning that which sustains and nourishes.
In general, the Sanskrit word convey the meaning of a component, constituent, elementary substance, verbal, grammatical root or a metal.
Synonyms:
When these physiological constituents are affected by dosha and lead to abnormalities, they are termed as dushya. [ Ash.Hru. Sutra Sthana1/13]
Meanings in different contexts:
In Charak Samhita, the word dhatu is used in different contexts as follows.
• Sapta dhatu (Seven structural components)[Table1]
• As a collective term for dosha-dhatu-mala[Table1]
• Tridosha/ a particular dosha(vata,pitta, kapha) [Cha. Sa. Vimana Sthana 8/122]
• Panchamahabhuta(five elements) [Cha. Sa. Sutra sthana 8/122, Cha. Sa. Sharirasthana 4/10, Cha. Sa. Sharirasthana 8/15]
• Denoting any bodily element/anatomical structure[Cha. Sa. ShariraSthana 5/12]
• Denoting the components of garbha(Shad dhatu) [Table1]
• Loha (metals) [Table1]
Special Considerations-
• Chetana dhatu- denoting Atma(soul) [Cha. Sa. ShariraSthana 2/32]
• Beejarupa dhatu- denoting shukra(sperm- containing the essence of all seven dhatu of man) [Cha. Sa. Sharirasthana 4/7,10]
• Pradhana dhatu- denoting shukra(semen) [Cha. Sa. Chikitsasthana 30/184]
• Dravarupa dhatu- denoting pitta[Cha. Sa. Chikitsasthana 4/8]
• Apdhatu- denoting watery elements in body [Cha. Sa. Chikitsasthana 22/11,13,21]
• Dhatu term denoting vayu[Cha. Sa. Chikitsasthana3/217]
• Dhatu term denoting pitta [Cha. Sa. Vimana sthana 3/39]
• Dhatu term denoting any karyadravya (a product)[Cha. Sa. Sutra sthana 12/8]
Seven dhatu The term generally refers the seven structural components of body.
They are
1. Rasa : plasma and lymph
2. Rakta: blood tissue
3. Mamsa: muscle tissue
4. Meda: adipose tissue
5. Asthi: bone tissue
6. Majja: bone marrow
7. Shukra: reproductive fluids; semen
Tridhatu[Cha. Sa. Chikitsasthana 3/73]
1.Vata
2.Pitta
3.Kapha
Shad dhatu- the components of garbha(embryo) [Cha. Sa. Sharirasthana 1/16]
It denotes the combination of akasha, vayu, Agni, jala, prithvi(i.e. the five elements) and Atma(soul).
Ashta dhatu –the components of prakriti[Cha. Sa. Sharirasthana 1/17]
It consists of five mahabhutas (in their subtle form), ahamkara (ego), mahat (intellect) and avyakta (primordial element)
Chaturvimshati dhatu-24 components of purusha[Cha. Sa. Sharirasthana 1/17]
Purusha comprises of twenty four dhatus, i.e. mind, ten indriyas (sensory and motor organs), five objects of sense organs and prakriti (consisting of eight dhatu).
Nourishment of dhatu:
The dhatus are formed from prasada (first transformed food into ahara -rasa (nutrient fluid). This nutrient fluid nourishes body components in sequential pattern. It first nourishes the rasa dhatu, then rakta, then mamsa etc. The nutrients present in the food nourish respective dhatu qualitatively and quantitatively. [Cha. Sa. Sutra Sthana 28/4]
Furthermore, during the process of metabolism, dhatus undergo a specific pathway through their own characteristic digestive enzymes termed as ‘dhatvagni. In this process, each dhatu gets converted into two parts: poshya(which nourishes itself) and poshaka (which nourishes others). The poshya fraction is responsible for dhatu’s own nourishment and functions. The poshaka fraction nourishes further other dhatus.
Upadhatu (by products) and mala (waste products) are also formed in this dhatu metabolic process.
Thus, each dhatu nourishes its next sequential dhatu.[Cha. Sa. Chikitsasthana 8/39]
Functions of Dhatu
The major functions of seven dhatus are listed as preenana(nourishment), jeevana(vitalizing), lepa(covering), snehana(moistening), dharana(supporting),poorana(filling), and garbhoptpadana(reproduction) respectively.[Ashtanga Hrudaya sutra sthana 9/4]
Concept of Upadhatu and Dhatumala:
Upadhatu and mala are by-products formed during process of metabolism. The by-products are categorized into these two groups according to their functional importance. Dhatu supports the body and nourishes the subsequent dhatu. However,upa-dhatus do not nourish any further element. They only carry physiological functions and only support body.
The other by-products are dhatu-mala or excretory products. They can get easily vitiated by pathogenic factors; hence they are termed as mala. The following table gives information about upadhatu and mala. [Cha. Sa.Chikitsasthana 15/17], [Cha.Sa. Chikitsasthana 15/20]
- *As opined by Sharangadhara[Sharangadhara Sam. Purvakhanda chapter 5] , #As opined bySushruta [Su.Sa. Sutra Sthana 46/529]
Importance of knowledge of dhatu in clinical diagnosis and treatment
Assessment of sara (excellent quality of dhatu):
Sara means the excellent quality of dhatu. It is highly related with the health of tissue and endurance to pathogens. The excellent quality depends upon dhatvagni (metabolism). It is one of the assessment parameters to determine strength of an individual in ten-fold examination. The individuals are categorized on the basis of predominance of a particular dhatu astwaksara, raktasara, mamsasara, medosara, asthisara, majjasara and shukrasara. [Cha.Sa. Vimana sthana 8/102]
Importance of concept in diagnosis:
Dhatu have their respective srotas (systems). These srotas get affected due to vitiation of dosha and lead to diseases. Thus, dhatu are the site of lesion in view of diagnosis and target receptors in view of treatment.
The increase or decrease of dhatu is also assessed for diagnosis of specific disease. The vitiated dosha reside in dhatu and produce specific clinical features as observed in conditions of jwara and kushtha.
In view of prognosis, involvement of a particular dhatu has importance in prognosis also.
In jwara, if doshas are located in rasa, rakta, mamsa and medas dhatu, the conditionsare curable; while if those are located in the asthi and majja dhatu, then conditions are difficult to treat. If vitiated doshaare located in shukra dhatu, the condition isincurable. [Cha.Sa. Chikitsasthana 3/75-83]
In the pathogenesis of prameha(obstinate urinary disorders) dosha ( kapha, pitta and vata,) along with the ten factors called dushya i.e, medas, rakta, shukra, ambu (body fluid), vasa (muscle fat), lasika (lymph), majja, rasa, ojas and mamsa play the role.[Cha.Sa. Chikitsasthana 6/8].While considering the prognosis, “Tulyadushyata” (similarity between the characteristics of dosha and dushya) is a good sign of prognosis[Ashtanga Sangraha Sutra Sthana7/218]
Pathology of kushtha(skin diseases) is related to deranged physiology of seven factors. They are vata, pitta and kapha doshas in aggravated state and dhatus, namely, tvak (since the skin is the organ in which rasa dhatu is present, tvak word is used instead of rasa dhatu), mamsa, shonita and lasika that get deranged due to aggravated dosha. Involvement of higher dhatu makes the disease more complicated. [Cha.Sa. Chikitsasthana 7/9-10]
Visarpa (acute spreading erysepelas)also has involvement of seven dhatu which determine the prognosis of the condition. [Cha.Sa. Chikitsasthana 21/12]
According to Acharya Sushruta, visha(poison) situated in a particular dhatu produces the dhatupradoshajavikara of that particular dhatu.[Su.sa. Kalpasthana 2/30]
Dhatukshaya (degeneration of tissues):
Dhatukshaya means degeneration or decrement of quality and/or quality of body tissues. It is considered an important event in many disease pathologies.
In Rajayakshma (wasting diseases) there is direct relationship to the defect in nourishment of body tissues. The diagnosis and treatment depend upon qualitative and quantitative assessment of dhatu. [Cha.Sa. Nidanasthana 6/ 8-9]
Moreover, dhatukshaya is mentioned as the etiology or consequence of different diseases like
• Unmada[Cha.Sa. Chikitsasthana 9/9]
• Udara[Cha.Sa. Chikitsasthana 13/194]
• Pandu [Cha.Sa. Chikitsasthana 16/5]
• Hikka, Shwasa[Cha.Sa. Chikitsasthana 17/82]
• Kasa[Cha.Sa. Chikitsasthana 18/153]
• Chhardi[Cha.Sa. Chikitsasthana 20/46]
• Trushna[Cha.Sa. Chikitsasthana 22/5]
• Vatavyadhi [Cha.Sa. Chikitsasthana 28/59]
• Klaibya [Cha.Sa. Chikitsasthana 30/180]
• Marmabhighata- in Kalantarapranahara and VaikalyakaraMarma[Su.Sa. Sharirasthana 6/37-38]
Importance in preservation of health and prevention:
Disequilibrium of dhatu is disease and their equilibrium is health. Health is termed as happiness, while disorder as unhappiness.[Cha.Sa. Sutra sthana 9/4]
In a state of equilibrium of dhatu, diseases are prevented, tissue elements develop properly and ageing process slows down [Cha.Sa. Sutra sthana 7/49].
Importance in management of Disease
• While treating the conditions like dhatukshaya or dhatuvrudhi, the principles of “samanya and vishesha” are applied.For example, the mamsa dhatu get increased predominantly with the consumption of meat, rakta by rakta, meda by fat, vasa by muscle fat, asthi by tarunasthi(cartilage), shukra by shukra(semen) and garbha(fetus) by ama garbha, like egg. [Cha. Sa.Sharirasthana 6/10]
• Acharya Sushruta says that dosha get sthiratwa(stability) and mahatwa(severity) when they invade the successive dhatu.It becomes difficult to manage them, when they have invaded the deeper dhatu as in case of a tree with deeper roots. [Su.sa. Sutra sthana 23/15-16]
• While planning the treatment of a particular disease, the stage of the disease in terms of involvement of dhatu is important. The concept of koshtha and shakha is important here. In some contexts, the term koshtha is used for rasa dhatu and shakha refers to the succeeding dhatu(rakta, mamsa etc.).
Panchakarma procedures are indicated for the elimination of morbid dosha situated in shakha after bringing them back to koshtha. [Su.sa. Chikitasasthana 32/21]
• Among the benefits of snehana , the term “pratyagradhatu”(rejuvenation of dhatu)is mentioned.[Su.sa. chikitasasthana 31/56]
• Among the benefits of shodhanachikitsa , “dhatusthiratwam”(strength in terms of proper formation)is emphasized. [Su.sa. Chikitsasthana 33/27]
Current researches:
National Seminar on ‘Rasayana’ opened The New Indian Express, News article published on Monday, June 11, 2012
Dhatu and body tissues:
In current perspective of human physiology, the seven dhatu correspond to seven kinds of basic tissues as below:
Rasa: plasma including interstitial fluid and lymph
Rakta: elements of blood and electrolytes
Mamsa: muscle tissue
Meda: adipose tissue
Asthi: bone tissue
Shukra: elements of reproductive tissues
Dhatvagni and tissue metabolism:
The tissue metabolism corresponds to functions of dhatvagni at various levels as below:
Rasa Dhatwagni: Glucose metabolism, circulation in portal vein, formation of WBC
Raktadhatwagni:Hemopoeisis, iron metabolism, protein metabolism
Mamsadhatwagni: Protein metabolism
Medodhatwagni:Lipid metabolism
Asthidhatwagni: Calcium and phosphorous metabolism, thyroid & parathyroid control
Majjadhatwagni:Protein metabolism, iron metabolism, hemopoietic and erythroclastic activity
Sukradhatwagni: Glucose metabolism, protein metabolism, vitamin E metabolism
Stem cells and poshaka dhatu:
In Ayurveda research field, the concept of rasayana with respect to dhatu and stem cells is initially introduced by Prasad BS .On the basis of stem cell type potency, this development is continued throughout life. It is found that the bone marrow contains at least two kinds of stem cells. One population, called hematopoietic stem cells, forms all types of blood cells in the body. A second small population called non-hematopoietic stem cell can generate bone, cartilage, fat and cells that support the formation of blood and fibrous connective tissue (skeletal stem cells).
In some organs, such as the gut and bone marrow, stem cells regularly divide to repair and replace worn out or damaged tissues. In other organs, however, such as the pancreas and the heart, stem cells only divide under special conditions. Mesodermal progenitor cells are found throughout the body, they can differentiate to form multiple cell types (e.g. osteocytes, adipocytes, chondrocytes, fibroblasts, and smooth muscle cells) and they have a limited ability to self-renew.
Rasa Dhatu may have all types of cell differentiate lineage responsible for the development of all saptadhatu, may be known as pluripotent.
Recent studies suggest that the spermatogonial stem cells can be reprogrammed to become ES-like cells to acquire pluripotency. Wholesome shukradhatu may be considered as pluripotent, because it is responsible for the transmission of genetic information from an individual to the next generation.
Thus, each dhatu carry the potency to regenerate further dhatu, because each avayava (organ) is formed by composition of many dhatus.
List of thesis done
1. Upadhyay Vashudev J (2001) :Medo-Dhatvagni ka Sthaulya Roga ke Sandharbha mein Saidhantika evam Prayogika Adhyayana, Department of Basic principles, IPGT&RA,Jamnagar.
2.Kishor G Satani(2011) : An Applied Study of Interrelationship of Jatharagni and Dhatvagni in Context to Dhatuvrddhi, Department of Basic principles, IPGT&RA,Jamnagar.
More information
VividhashitapitiyaAdhyaya Rogabhishagjitiya Vimana ShoshaNidana GrahaniChikitsa Table 1 : Contextual meanings of the word Dhatu with reference in Charak Samhita Sl.No Denoting only Saptadhatu As collective term for Dosha-Dhatu-Mala Components of Garbha Denoting elements like metals SUTRA STHANA 1 Chapter 10 verse 18 Chapter 1 verse 53 Chapter 11 verse 23 2 Chapter 18 verse 49 Chapter 1 verse 67 Chapter 11 verse 32 3 Chapter 27 verse 62 Chapter 7 verse 49 Chapter 25 verse 15 4 Chapter 28 verse 3 Chapter 9 verse 4 Chapter 25 verse 17 5 Chapter 28 verse 4 Chapter 9 verse 5 6 Chapter 28 verse 46 Chapter 19 verse 5 7 Chapter 19 verse 6 8 Chapter 21 verse 42 9 Chapter 27 verse 3 10 Chapter 27 verse 254 11 Chapter 28 verse 4 SHARIRA STHANA 12 Chapter 6 verse 10 Chapter 4 verse 12 Chapter 1 verse 16 13 Chapter 6 verse 11 Chapter 5 verse 12 Chapter 5 verse 7 14 Chapter 8 verse 31 Chapter 6 verse 15 Chapter 5 verse 8 15 Chapter 8 verse 49 Chapter 8 verse 38 NIDANA STHANA 16 Chapter 1 verse 20 Chapter 4 verse 42 17 Chapter 1 verse 23 18 Chapter 1 verse 26 19 Chapter 4 verse 43 20 Chapter 5 verse 3 21 Chapter 6 verse 10 VIMANA STHANA 22 Chapter 5 verse 8 Chapter 6 verse 3 23 Chapter 5 verse 23 Chapter 8 verse 84 Chapter 5 verse 25 Chapter 8 verse 86 24 Chapter 8 verse 87 25 Chapter 8 verse 122 CHIKITSA STHANA 26 Chapter 3 verse 68 Chapter 2 part 4 verse 41 Chapter 1 part 3 verse 48 27 Chapter 3 verse 73 Chapter 3 verse 148 Chapter 1 part 3 verse 61 28 Chapter 3 verse 130 Chapter 13 verse 194 Chapter 2 part 1 verse 17 29 Chapter 3 verse 148 Chapter 22 verse 5 Chapter 7 verse 70 30 Chapter 3 verse 244 Chapter 28 verse 59 Chapter 16 verse 73 31 Chapter 3 verse 276 Chapter 30 verse 151 Chapter 26 verse 250 32 Chapter 3 verse 336 Chapter 30 verse 180 Chapter 30 verse 3 33 Chapter 4 verse 8 34 Chapter 4 verse 8 35 Chapter 6 verse 11 36 Chapter 8 verse 39 37 Chapter 8 verse 42 38 Chapter 8 verse 167 39 Chapter 9 verse 9 40 Chapter 15 verse 20 41 Chapter 15 verse 36 42 Chapter 15 verse 50 43 Chapter 15 verse 246 44 Chapter 17 verse 82 45 Chapter 18 verse 153 46 Chapter 19 verse 9 47 Chapter 20 verse 46 48 Chapter 21 verse 8 49 Chapter 21 verse 12 50 Chapter 23 verse 175 51 Chapter 30 verse 184 SIDHI STHANA 52 Chapter 1 verse 59 Chapter 10 verse 7
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