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The Sanskrit term “rasa” denotes a wide spectrum of meanings viz.  “sap”, “juice”, “essence”, “taste, flavor”, “delight”, “charm,” and “sentiment,” etc. In [[Ayurveda|Ayurveda]], the term denotes taste/flavor, primary circulating nutritional fluid (ahararasa), fresh juice of plant (svarasa). In the context of rasashastra it indicates quicksilver, mercury (parada) and other precious metals. In [[Ayurveda|Ayurveda]], the primary taste is one of the identifying markers of the dravya. Apart from the contemporary meaning of taste, the concept of rasa has a wider pharmacological approach. The taste plays a vital role in deriving the pharmacological activity profile of the medicines. A physician, well acquainted with the classification of rasa and [[Dosha|dosha]], seldom commits blunders in ascertaining the etiology, symptomatology, and treatment of [[Vyadhi|diseases]].<ref>Nishteswar K. Watermark of original Ayurveda: Is it fading away in current clinical practice and research? Ayu [Internet]. 2014 [cited 2022 Oct 10];35(3):219. Available from: /pmc/articles/PMC4649574/</ref>  This chapterdescribes concept of rasa (taste) with its applications in pharmacotherapeutics. </div>

The Sanskrit term “rasa” denotes a wide spectrum of meanings viz.  “sap”, “juice”, “essence”, “taste, flavor”, “delight”, “charm,” and “sentiment,” etc. In [[Ayurveda|Ayurveda]], the term denotes taste/flavor, primary circulating nutritional fluid (ahararasa), fresh juice of plant (svarasa). In the context of rasashastra it indicates quicksilver, mercury (parada) and other precious metals. In [[Ayurveda|Ayurveda]], the primary taste is one of the identifying markers of the dravya. Apart from the contemporary meaning of taste, the concept of rasa has a wider pharmacological approach. The taste plays a vital role in deriving the pharmacological activity profile of the medicines. A physician, well acquainted with the classification of rasa and [[Dosha|dosha]], seldom commits blunders in ascertaining the etiology, symptomatology, and treatment of [[Vyadhi|diseases]].<ref>Nishteswar K. Watermark of original Ayurveda: Is it fading away in current clinical practice and research? Ayu [Internet]. 2014 [cited 2022 Oct 10];35(3):219. Available from: /pmc/articles/PMC4649574/</ref>  This chapter describes concept of rasa (taste) with its applications in pharmacotherapeutics. </div>

{{Infobox

{{Infobox

The term rasa is used for denoting various meanings in various classical knowledge systems<ref>https://www.wisdomlib.org/definition/rasa.</ref> as below.  

The term rasa is used for denoting various meanings in various classical knowledge systems<ref>https://www.wisdomlib.org/definition/rasa.</ref> as below.  

{| class="wikitable" style="margin:auto"

{| class="wikitable" style="margin:auto"

|+ style="text-align:left;" | Table 1: Difference meanings of rasa

|+ style="text-align:left;" |Table 1: Different meanings of rasa

|-

|-

! Name of the Indian Knowledge System

! Name of the Indian Knowledge System

| Taste, flavour as perceived by tongue; <br/>Primary circulation nutritional fluid (rasadhatu)<br/>Fresh Juice of a plant (svarasa)

| Taste, flavour as perceived by tongue; <br/>Primary circulation nutritional fluid (rasadhatu)<br/>Fresh Juice of a plant (svarasa)

|-

|-

| Rasashastra

| Rasa shastra

| Mercury; any precious metal as gold.

| Mercury; any precious metal as gold.

|-

|-

| Taste as perceived by tongue;  

| Taste as perceived by tongue;  

|-

|-

| Natyashastra (theatrics and dramaturgy),<br/>Kavyashastra (science of poetry),<br/>Shilpashastra (iconography)

| Natya shastra (theatrics and dramaturgy),<br/>Kavya shastra (science of poetry),<br/>Shilpa shastra (iconography)

| “sentiment” or “aesthetic sense” or “emotion”;<br/>rasa is the name given to bhava when it is immediately apprehended by the consciousness without veils.<br/>Shringara(the erotic),<br/>hasya(the comic),<br/>karuṇa (the pathetic),<br/>raudra (the furious),<br/>veera(the heroic),<br/>bhayanaka(the fearful),<br/>bibhatsa(the disgusting),<br/>adbhuta (the wondrous).<br/>shanta(the peaceful)

| “sentiment” or “aesthetic sense” or “emotion”;<br/>rasa is the name given to bhava when it is immediately apprehended by the consciousness without veils.<br/>Shringara(the erotic),<br/>hasya(the comic),<br/>karuṇa (the pathetic),<br/>raudra (the furious),<br/>veera(the heroic),<br/>bhayanaka(the fearful),<br/>bibhatsa(the disgusting),<br/>adbhuta (the wondrous).<br/>shanta(the peaceful)

|-

|-

| Ganitashastra (Mathematics and Algebra)

| Ganita shastra (Mathematics and Algebra)

| Term denotes number “six” and number “nine”; six is based on six tastes and nine is based on nine emotions; In general practice for six “ritu=seasons” is employed instead of six tastes e.g.ritucakra denoting sixth group in 72 melakara ragas of Carnatic music.  

| Term denotes number “six” and number “nine”; six is based on six tastes and nine is based on nine emotions; In general practice for six “ritu (seasons)” is employed instead of six tastes e.g. rituchakra denoting sixth group in 72 melakara ragas of Carnatic music.

|-

|-

| Miscellaneous usage

| Miscellaneous usage

! Details

! Details

! Proposed by

! Proposed by

! Explanation by PunarvasuAtreya

! Explanation by Punarvasu Atreya

|-

|-

| One

| One

| Three

| Three

| Above two and ordinary (Sadharana)

| Above two and ordinary (Sadharana)

| PurnakshaMoudgalya

| Purnaksha Moudgalya

| Same as above

| Same as above

|-

|-

| Five

| Five

| 1. Earth element predominant (Bhauma)<br/>2. Water element predominant (Udaka)<br/>3. Fire element predominant ([[Agneya|Agneya]])<br/>4. Air element predominant (Vayavya)<br/>5. Space element predominant (Akashiya)

| 1. Earth element predominant (Bhauma)<br/>2. Water element predominant (Udaka)<br/>3. Fire element predominant ([[Agneya|Agneya]])<br/>4. Air element predominant (Vayavya)<br/>5. Space element predominant (Akashiya)

| KumarashiraBharadwaja

| Kumarashira Bharadwaja

| The group represents substances in general and not specific to taste, hence not acceptable.

| The group represents substances in general and not specific to taste, hence not acceptable.

|-

|-

The [[Dravya|dravya]] with bitter, astringent, and salty tastes predominantly have light to digest, dry, and hot properties.<ref>AyuSoft Team. Rasa-Siddhaanta Tastes: All Useful all Over [Internet]. 2006 [cited 2022 Oct 9]. Available from: https://ayusoft.ayush.gov.in/rasa-siddhaanta-tastes-all-useful-all-over/</ref></div>

The [[Dravya|dravya]] with bitter, astringent, and salty tastes predominantly have light to digest, dry, and hot properties.<ref>AyuSoft Team. Rasa-Siddhaanta Tastes: All Useful all Over [Internet]. 2006 [cited 2022 Oct 9]. Available from: https://ayusoft.ayush.gov.in/rasa-siddhaanta-tastes-all-useful-all-over/</ref></div>

== Primary Taste and adjunct, secondary taste (anurasa) ==

== Primary taste and adjunct, secondary taste (anurasa) ==

<div style='text-align:justify;'>

<div style='text-align:justify;'>

Every substance has a primary taste (pradhana rasa) and adjunct or secondary taste (anurasa).

Every substance has a primary taste (pradhana rasa) and adjunct or secondary taste (anurasa).

The unmanifested taste is referred to as adjunct taste (anurasa). For example, when chewing chebulic myrobalan (haritaki), an astringent taste is exhibited. While the other four tastes remain unmanifested. Therefore, adjunct taste (anurasa) becomes manifested at the end, such as the emergence of sweet taste, etc. As with Indian [[Amalaki|gooseberry (amalaki)]], the sour taste comes first, followed by other tastes.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 61.</ref>  

The unmanifested taste is referred to as adjunct taste (anurasa). For example, when chewing chebulic myrobalan (haritaki), an astringent taste is exhibited. While the other four tastes remain unmanifested. Therefore, adjunct taste (anurasa) becomes manifested at the end, such as the emergence of sweet taste, etc. As with Indian [[Amalaki|gooseberry (amalaki)]], the sour taste comes first, followed by other tastes.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 61.</ref>  

<br/>According to [[Charak Samhita New Edition|Charak samhita]], the first manifested taste of a material when it comes into touch with the tongue in a dry condition is recognized as the principal taste. It signifies that the main taste is the one that remains in the dry state and is experienced clearly. Whereas the adjunct taste is only present in the fresh form and is exhibited minimally towards the end. Chakrapanidatta interprets that taste and adjunct taste can be distinguished by manifestation; the former is manifested in all states, whereas the latter is always unmanifested and is known only by its faint appearance or inference from its action. However, that adjunct taste is felt in the end is a common experience, which is why Vagbhata has modified the definition accordingly.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 61.</ref>

<br/>According to [[Charak Samhita New Edition|Charak samhita]], the first manifested taste of a material when it comes into touch with the tongue in a dry condition is recognized as the principal taste. It signifies that the main taste is the one that remains in the dry state and is experienced clearly. Whereas the adjunct taste is only present in the fresh form and is exhibited minimally towards the end. Chakrapanidatta interprets that taste and adjunct taste can be distinguished by manifestation; the former is manifested in all states, whereas the latter is always unmanifested and is known only by its faint appearance or inference from its action. However, that adjunct taste is felt in the end is a common experience, which is why Vagbhata has modified the definition accordingly.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 61.</ref>

Therefore, to simplify this, the first manifested taste is the principal rasa, and the one manifested at the end is the adjunct or secondary rasa of the substance. </div>

Therefore, to simplify this, the first manifested taste is the principal rasa, and the one manifested at the end is the adjunct or secondary rasa of the substance. </div>

| Cha.Sha.8:55

| Cha.Sha.8:55

|-

|-

| Tiktastanya

| Tikta stanya

| Bitter in breast milk

| Bitter in breast milk

| Pitta dominant dushti

| Pitta dominant dushti

| Cha.Sha.8:55

| Cha.Sha.8:55

|-

|-

| Virasastanya

| Virasa stanya

| Distaste in breast milk

| Distaste in breast milk

| Vatikastanyaduṣhṭi

| Vata dominant duṣhṭi

| Cha.Chi.30:237

| Cha.Chi.30:237

|-

|-

| Madhuramutra

| Madhuramutra

| sweet taste  

| sweet taste  

| pramehapurvarupa

| prameha purvarupa

| S.N.6:5;<br/>AS.N.10:7

| S.N.6:5;<br/>AS.N.10:7

|-

|-

| Ah.Su.27:4

| Ah.Su.27:4

|-

|-

| Lavaṇarasatyupayoga

| Lavaṇa rasa atyupayoga

| S.Su.42:10:3

| S.Su.42:10:3

|-

|-

| Snehanatiyoga

| Snehan atiyoga

| AS. Su.25:46

| AS. Su.25:46

|-

|-

| Anuvasanaatiyoga

| Anuvasana atiyoga

| AS. Su.28. 47

| AS. Su.28. 47

|-

|-

| Pittakasa

| Pitta kasa

| Ah.N.3:25

| Ah.N.3:25

|-

|-

| Paittikahṛidroga

| Paittika hṛidroga

| Cha.Su.17:33;<br/>AS.N.5:44;<br/>Ah.N.5:41

| Cha.Su.17:33;<br/>AS.N.5:44;<br/>Ah.N.5:41

|-

|-

| M.N 51 :2

| M.N 51 :2

|-

|-

| Kaphapaittikaamlapitta

| Kaphapaittika amlapitta

| M.N 51 :11

| M.N 51 :11

|-

|-

| M.N 51 :5

| M.N 51 :5

|-

|-

| Grahaṇi, purvarupa

| Grahaṇi purvarupa

| AS. N.8:21;<br/>Ah.N.8:19

| AS. N.8:21;<br/>Ah.N.8:19

|-

|-

| Cha.Chi.16:22;<br/>AS. N.13: 12;<br/>Ah.N.13: 11

| Cha.Chi.16:22;<br/>AS. N.13: 12;<br/>Ah.N.13: 11

|-

|-

| Raktapittapurvarupa

| Raktapitta purvarupa

| Cha.N.2:6;<br/>AS. N.3:6;<br/>Ah.N.3:4

| Cha.N.2:6;<br/>AS. N.3:6;<br/>Ah.N.3:4

|-

|-

| Arshapurvarupa

| Arsha purvarupa

| S.N.2:8;<br/>AS. N.7:7;<br/>Ah.N.7: 18

| S.N.2:8;<br/>AS. N.7:7;<br/>Ah.N.7: 18

|-

|-

| Cha.Chi.14:8

| Cha.Chi.14:8

|-

|-

| Pittaprameha

| Pitta prameha

| S.N.6: 13;<br/>AS. N.10:10;<br/>Ah.N.10:23;<br/>M.N.33:19

| S.N.6: 13;<br/>AS. N.10:10;<br/>Ah.N.10:23;<br/>M.N.33:19

|-

|-

| paittikaupavishṭaka

| paittika upavishṭaka

| AS. Sa.4: 17

| AS. Sa.4: 17

|-

|-

| kaṭu-udgara

| kaṭu-udgara

| spicy taste and smell in belching

| spicy taste and smell in belching

| Raktaprakopa

| Rakta prakopa

| Ah.Su.27:4

| Ah.Su.27:4

|-

|-

|  

|  

|  

|  

| Kaphajaamlapitta

| Kaphaja amlapitta

| M.N.51:11

| M.N.51:11

|-

|-

| Madhuraasyata

| Madhuraasyata

| Sweet taste

| Sweet taste

| Kaphajagrahaṇi

| Kaphaja grahaṇi

| Cha.Chi.15:69;<br/>AS. N.8:30;<br/>Ah.N.8:28;<br/>M.N. 4: IS

| Cha.Chi.15:69;<br/>AS. N.8:30;<br/>Ah.N.8:28;<br/>M.N. 4: IS

|-

|-

|-

|-

|colspan="2" rowspan="6" |  

|colspan="2" rowspan="6" |  

| Paittikahridroga

| Paittika hridroga

| Cha.Su.17:33

| Cha.Su.17:33

|-

|-

| M.N. 51:2

| M.N. 51:2

|-

|-

| Kaphapittajaamlapitta

| Kaphapittaja amlapitta

| M.N. 51:11

| M.N. 51:11

|-

|-

| Urdhvagaamlapitta

| Urdhvaga amlapitta

| M.N. 51:5

| M.N. 51:5

|-

|-

== Future scope of research ==

== Future scope of research ==

<div style='text-align:justify;'>The exact mechanism of action of rasa to cause disorders needs to be researched and elaborated further. Taste sensitivity can be a valuable tool for the diagnosis of various systemic disorders. The biomarkers for diagnosis of diseases, and identification markers for plants based on taste perception can be investigated.

<div style='text-align:justify;'>The exact mechanism of action of rasa to cause disorders needs to be researched and elaborated further. Taste sensitivity can be a valuable tool for the diagnosis of various systemic disorders. The biomarkers for diagnosis of diseases, and identification markers for plants based on taste perception can be investigated.

'''Acknowledgment:''' The technical contribution of Dr Shruti G, SRF (Ay.), and Dr Satyavrat Nanda, R.A (Sanskrit), NIIMH, Hyderabad is duly acknowledged. </div>

'''Acknowledgment:''' The technical contribution of Dr Shruti G, SRF (Ay.), and Dr Satyavrat Nanda, R.A (Sanskrit), NIIMH, Hyderabad is duly acknowledged.  

</div>

== References ==

== References ==