Rasa

From Charak Samhita
Revision as of 13:36, 19 November 2022 by Agnivesha (talk | contribs)
Jump to navigation Jump to search
Cite.png
The Sanskrit term “rasa” denotes a wide spectrum of meanings viz. “sap”, “juice”, “essence”, “taste, flavor”, “delight”, “charm,” and “sentiment,” etc. In 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, 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, seldom commits blunders in ascertaining the etiology, symptomatology, and treatment of diseases.[1] This chapterdescribes concept of rasa (taste) with its applications in pharmacotherapeutics.
Contributors
Section/Chapter/topic Concepts/Prakriti/Manas prakriti
Authors T.Saketh Ram1, Deole Y.S.2
Reviewer Basisht G.3,
Editor Basisht G.3
Affiliations

1National Institute of Indian Medical Heritage, C.C.R.A.S. Hyderabad, India 2Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

3Rheumatologist, Orlando, Florida, U.S.A.
Correspondence emails

dr.saketram@gmail.com, dryogeshdeole@gmail.com

carakasamhita@gmail.com
Publisher Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of publication: November 18, 2022
DOI In process

Usage of term “rasa” in different Indian Knowledge systems

The term rasa is used for denoting various meanings in various classical knowledge systems[2] as below.

Table 1: Difference meanings of rasa
Name of the Indian Knowledge System Usage of the term “rasa”
Ayurveda Taste, flavour as perceived by tongue;
Primary circulation nutritional fluid (rasadhatu)
Fresh Juice of a plant (svarasa)
Rasashastra Mercury; any precious metal as gold.
Nyaya, Vaisheshika Darshana Taste as perceived by tongue;
Natyashastra (theatrics and dramaturgy),
Kavyashastra (science of poetry),
Shilpashastra (iconography)
“sentiment” or “aesthetic sense” or “emotion”;
rasa is the name given to bhava when it is immediately apprehended by the consciousness without veils.
Shringara(the erotic),
hasya(the comic),
karuṇa (the pathetic),
raudra (the furious),
veera(the heroic),
bhayanaka(the fearful),
bibhatsa(the disgusting),
adbhuta (the wondrous).
shanta(the peaceful)
Ganitashastra (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.
Miscellaneous usage Water, any liquid as milk, ghee, oil etc.,
nectar, semen, exudation- plant resin etc.,

Etymology & derivation

rasa: masculine vocative singular stem: rasa [3]
As per “Dhatuvritti, 316” the root √rasaderives the meaning “āsvādanasnehanayoḥ (रसआस्वादनस्नेहनयोः।रसयति।रसतिइतिअपिशपि।)” [4] which may be broadly understood in the following manner: The Sanskrit “rasa” is composed of two roots “ra” means “giving” “bestowing” “granting” “yielding” and “sa” means “wisdom” “knowledge” “paradise”. Together these roots create “rasa” meaning “to grant knowledge,” “to yield happiness,” “to bestow paradise,” all of which are the “essence” of life, so the Sanskrit dictionary defines “rasa” as “essence”.
This article deals with the aspect of rasa as taste/flavor.

Definition

Taste is the object of the gustatory sense organ and is in substance (dravya). Taste is perceived when a substance comes into contact with the tongue, gustatory sense organ (nipata). It is perceived through direct perception (pratyaksha) and based on inference (anumana) through consequent actions e.g. salivation.[5]

Discussion regarding the number of rasa

The number of tastes, which has been the subject of much debate in Charak Samhita and ranges from one to infinite, is ultimately determined to be six.[6] [Cha.Sa. Sutra Sthana 26/28]

Number of Rasas Details Proposed by Explanation by PunarvasuAtreya
One Water (apya) Bhadrakapya This theory supposes that water (jala) which is the abode (adhara) of the taste (rasa)-attribute (adheya) as one and the same, hence cannot be accepted.
Two 1. Sharp, weight reducing (Chhedaniya, langhana)
2. Pacifying, nourishing, weight increasing (upashamaniya, brimhaniya)
Shakunteya Brahmana The argument is based on activity of the ingredient and not specific to taste, hence not acceptable.
Three Above two and ordinary (Sadharana) PurnakshaMoudgalya Same as above
Four 1. Liked and wholesome (Svaduhita)
2. Liked but not wholesome (Svadu-ahita)
3. Disliked but wholesome (asvaduhita)
4. Disliked and unwholesome (asvadu-ahita)
HiranyakshaKoushika Same as above
Five 1. Earth element predominant (Bhauma)
2. Water element predominant (Udaka)
3. Fire element predominant (Agneya)
4. Air element predominant (Vayavya)
5. Space element predominant (Akashiya)
KumarashiraBharadwaja The group represents substances in general and not specific to taste, hence not acceptable.
Six 1. Heavy (guru)
2. Light (laghu)
3. Cold (shita)
4. Hot (ushna)
5. Oily (Snigdha)
6. Non-oily, dry (ruksha)
Vayorvida The argument is based on activity of the ingredient and not specific to taste, hence not acceptable.
Seven 1. Sweet (madhura)

2. Sour (amla)
3. Salt (lavana)
4. Katu (pungent)
5. Bitter (tikta)
6. Astringent (kashaya)
7. Alkaline (kshara)
Nimi First six among this group are acceptable, however alkalinity (seventh entity) which is considered as part of saline taste cannot be a separate entity. Hence tastes are six only.
Eight Above seven, unperceivable, tastelessness (avyakta) BadishaDhamargava In consideration to the above argument and alsoabsurdity of counting tastelessness as a separate taste, this proposition is not acceptable.
Innumerable Due to various permutations and combinations tastes are innumerable. Kankayana Innumerability of tastes cannot serve the purpose of understanding a substance and its actions as taste as an attribute in a substance (abode) act in consonance with other entities like quality and action.

Vagbhata’s justification for six rasa count

"Some may argue that recognizing tastes as only six is untenable because variances in sweetness, oil, jaggery, and other items included within the sweet group (madhuraskandha). Let these disparities cease to exist or become the same by their non-recognition. These minute variations are ascribed to the bigger or smaller proportion of the elemental composition that coexists in the material that is not particularly differentiating and explained in detail. Because they all fall under a single category, the numerous distinctions in attributes, such as heaviness, etc., are also not listed individually. Similar circumstances apply to tastes. Ghee and others have the property of clinging to the mouth, whereas pomegranate fruit and others do not. Because of this, there are only six tastes, despite each of them having countless variations.”[A.S. Sutra Sthana 17/31-43][7]

Taste composition based on five primary elements

According to the Rasavaisheshika, one may deduce the main elemental makeup of tastes based on characteristics (guna). By grouping tastes according to degrees in terms of six major tastes, the Charak Samhita has provided a clear hint and denotes the proportionate existence of fundamental elements in them.

Using this as a criterion, the elemental makeup of tastes may be deduced. Additionally, the relative positions of the components in each taste should be set appropriately so one can understand both the contribution of the critical features and their relative predominance. For instance, sour and salty tastes are fiery (agneya). The salty taste is considered heavier than the sour taste (which has a water element) due to the prominence of the earth element, which is heavier than water element.

Similarly, because the bitter taste is lighter than pungent, the air element is the initial component in the former. Chakrapani's claim that heaviness or lightness cannot be determined based on elemental composition is untrue, since the theory of the five main elements (panchamahabhuta) forms the foundation of Ayurveda, is the only criterion that can be used to determine a substance's qualities.

As previously stated, the elemental makeup of tastes can be deduced from qualities and effects on dosha, tissues, excretory products, digestive fire, and bodily channels. For example, sweet taste promotes kapha dosha, nutriet fluid (rasa), semen (shukra). Therefore it is apparent by the law of similarity (samanya), and distinctness (vishesha) that sweet is likewise comprised of the earth element and water like kapha, etc. Astringent taste hardens watery fecal matter in diarrhea, indicating the presence of earth element. The appealing and pitta-aggravating characteristics of pungent, sour, and salty tastes demonstrate their igneous origin. The presence of space element is demonstrated by the effectiveness of bitter taste in disorders induced by congestion in channels.

Why are just two factors involved in the synthesis of tastes? This is because each taste affects two doshas by aggravating or alleviating them. Sweet taste, for example, soothes two doshas, vata and pitta, and so forth. As a result, the two components represent two doshas.
Table 3: Elemental composition for each taste
S.No. Rasa Charaka Samhita Sushruta Samhita AsthangaSangraha Rasavaisheshika
1. Madhura (sweet) Aap, prithvi Prithvi, Aap Prithvi, Aap Prithvi, Aap
2. Amla (sour) Prithvi, Agni Aap, Agni Prithvi, Agni Aap, Agni
3. Lavana (salty) Aap, Agni Prithvi, Agni Aap, Agni Agni, Aap
4. Katu (pungent) Vayu, Agni Vayu, Agni Vayu, Agni Vayu, Agni
5. Tikta (bitter) Vayu, Akasha Vayu, Akasha Vayu, Akasha Akasha, Vayu
6. Kashaya (astringent) Vayu, Prithvi Prithvi, Vayu Vayu, Prithvi Prithvi, Vayu

It is proposed that the taste is directly perceivable when the substance comes in contact with tongue, whereas the elemental composition is understood by inference based on action.[8]

References

  1. 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/
  2. https://www.wisdomlib.org/definition/rasa.
  3. Sanskrit Dictionary. Accessed November 9, 2022. https://sanskritdictionary.com/?q=rasa
  4. रस (rasa) - KST (Online Sanskrit Dictionary). Accessed November 9, 2022.
    https://kosha.sanskrit.today/word/sa/rasa/cōnv̮back('f’)oot̮krm̮1395̮05
  5. Sharma P. Dravyagunsutram. 1st ed. Varanasi: Chaukhamba Sanskrit Sansthan; 1994. p. 46.
  6. Sharma P. Dravyaguna Vijnana, Part-1 (Moulik Siddhant). Revised Go. Varanasi: Chaukhambha Bharati Academy; 2010. 190–262 p.
  7. Vagbhata, Srikantha Murthy (Translation). Ashtangasangraha, Vol-1, Sutrasthana. 9 th. Varanasi: Chaukhambha Orientalia; 2007. P.330-311 (A.S.Su.17.31-43).
  8. Rasanartho…. Ca. Su. 1/64, तेनिर्धार्यन्तेऽनुमानत्, र. वै