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Rasayana is the means of obtaining the best qualities of body cells and tissues and is able to defeat aging and disease. All rasayanas are ojovardhaka i.e. promoter of ojas or immune strength in the body, imparting vyadhikshamatwa i.e. immunity in the body. The mode of action of rasayana remedies has been deliberated for long. Many scholars consider rasayana effect as the prabhava (specific therapeutic effect) of these remedies without really giving rational interpretation. However, Singh R.H. and Associates (1972) have suggested that the rasayana remedies and measures act at three levels and produce subtle molecular nutrient and immune-enhancing effect with a range of secondary impacts such as improved nutritional status, immune-enhancing, longevity, healthy aging, promotion of health and prevention of disease. The three levels of action are:
Rasayana is the means of obtaining the best qualities of body cells and tissues and is able to defeat aging and disease. All rasayanas are ojovardhaka i.e. promoter of ojas or immune strength in the body, imparting vyadhikshamatwa i.e. immunity in the body. The mode of action of rasayana remedies has been deliberated for long. Many scholars consider rasayana effect as the prabhava (specific therapeutic effect) of these remedies without really giving rational interpretation. However, Singh R.H. and Associates (1972) have suggested that the rasayana remedies and measures act at three levels and produce subtle molecular nutrient and immune-enhancing effect with a range of secondary impacts such as improved nutritional status, immune-enhancing, longevity, healthy aging, promotion of health and prevention of disease. The three levels of action are:
# At the level of rasa acting as a direct nutrient enriching the nutrient value of plasma.
# At the level of agni acting as digestive and metabolic booster.
# At the level of srotas acting as srotoprasadan promoting the microcirculation and tissue perfusion. The net effect of all the three levels of action is an improved nutrition.
The division of the Rasayanadhyaya into four padas (parts) reflects an interesting style of classic writing simulating the style of the Yoga-Sutras of Patanjali aiming to emphasize the continuum of the deliberations which could be fragmented in the chapterization style. The tendency of pada style can also be visualized in the Sutrasthana of Caraka Samhita where all the thirty chapters have been systematically clubbed in seven chatushkas i.e. four chapters clubbed in one chatuska containing allied subject matter. Thus, Rasayanadhyaya is of great significance both from literary as well as from the subject matter point of view.
The division of the Rasayanadhyaya into four padas (parts) reflects an interesting style of classic writing simulating the style of the Yoga-Sutras of Patanjali aiming to emphasize the continuum of the deliberations which could be fragmented in the chapterization style. The tendency of pada style can also be visualized in the Sutrasthana of Caraka Samhita where all the thirty chapters have been systematically clubbed in seven chatushkas i.e. four chapters clubbed in one chatuska containing allied subject matter. Thus, Rasayanadhyaya is of great significance both from literary as well as from the subject matter point of view.