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<p style="text-align:justify;">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. </p>

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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~~>

{{Infobox

|title = Contributors

|label1 = Section/Chapter/topic

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|data1 = Concepts/[[~~Prakriti]]/[[Manas prakriti~~]]

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|data1 = Concepts/[[Rasa]]

|label2 = Authors

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|data2 = T.Saketh Ram<sup>1</sup>,<br/>Deole Y.S.<sup>2</sup>

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|data2 = T.Saketh Ram<sup>1</sup>,<br/>[[Yogesh Deole|Deole Y.S.]]<sup>2</sup>

|label3 = Reviewer

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|data3 = Basisht G.<sup>3</sup>,

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|data3 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>,

|label4 = Editor

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|data4 = Basisht G.<sup>3</sup>

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|data4 = [[Gopal Basisht|Basisht G.]]<sup>3</sup>

|label5 = Affiliations

|data5 = <sup>1</sup>National Institute of Indian Medical Heritage, C.C.R.A.S. Hyderabad, India<br/><sup>2</sup>Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India<br/><sup>3</sup>Rheumatologist, Orlando, Florida, U.S.A.

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|data8 =November 18, 2022

|label9 = DOI

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|data9 = ~~In process~~

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|data9 = {{DoiWithLink}}

}}

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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"

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

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

|-

! Name of the Indian Knowledge System

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

|-

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| ~~Rasashastra~~

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| Rasa shastra

| Mercury; any precious metal as gold.

|-

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| Taste as perceived by tongue;

|-

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

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| 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)

|-

−

| ~~Ganitashastra~~ (Mathematics and Algebra)

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| Ganita shastra (Mathematics and Algebra)

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| 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.

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| 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

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! Details

! Proposed by

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! Explanation by ~~PunarvasuAtreya~~

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! Explanation by Punarvasu Atreya

|-

| One

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| Three

| Above two and ordinary (Sadharana)

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| ~~PurnakshaMoudgalya~~

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| Purnaksha Moudgalya

| Same as above

|-

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| 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)

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| ~~KumarashiraBharadwaja~~

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| Kumarashira Bharadwaja

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

|-

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! Rasavaisheshika

|-

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| 1.

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| style="text-align:center;" | 1.

| [[Madhura|Madhura (sweet)]]

| [[Jala mahabhuta|Aap]], [[Prithvi mahabhuta|prithvi]]

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| [[Prithvi mahabhuta|Prithvi]], [[Jala mahabhuta|Aap]]

|-

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| 2.

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| style="text-align:center;" | 2.

| [[Amla|Amla (sour)]]

| [[Prithvi mahabhuta|Prithvi]], [[Agni mahabhuta|Agni]]

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| [[Jala mahabhuta|Aap]], [[Agni mahabhuta|Agni]]

|-

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| 3.

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| style="text-align:center;" | 3.

| [[Lavana|Lavana (salty)]]

| [[Jala mahabhuta|Aap]], [[Agni mahabhuta|Agni]]

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| [[Agni mahabhuta|Agni]], [[Jala mahabhuta|Aap]]

|-

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| 4.

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| style="text-align:center;" | 4.

| [[Katu|Katu (pungent)]]

| [[Vayu mahabhuta|Vayu]], [[Agni mahabhuta|Agni]]

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| [[Vayu mahabhuta|Vayu]], [[Agni mahabhuta|Agni]]

|-

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| 5.

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| style="text-align:center;" | 5.

| [[Tikta|Tikta (bitter)]]

| [[Vayu mahabhuta|Vayu]], [[Akasha mahabhuta|Akasha]]

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| [[Akasha mahabhuta|Akasha]], [[Vayu mahabhuta|Vayu]]

|-

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| 6.

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| style="text-align:center;" | 6.

| [[Kashaya|Kashaya (astringent)]]

| [[Vayu mahabhuta|Vayu]], [[Prithvi mahabhuta|Prithvi]]

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== Relationship between taste and three doshaunderstood through elemental composition ==

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The six tastes have a logical relationship with the three dosha; three tastes pacify, and the other three aggravate each of them. The sweet, sour, and salty tastes pacifying vata, while the other three aggravate it. The pungent, bitter, and astringent tastes pacify kapha, while the other three aggravate it. The astringent, bitter, and sweet tastes pacify pitta, while the other three vitiate it. [Cha.Sa. Sutra Sthana 1/66] There seems to be a strong association between the number of tastes and the quantity of dosha. </div>

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The six tastes have a logical relationship with the three [[Dosha|dosha]]; three tastes pacify, and the other three aggravate each of them. The sweet, sour, and salty tastes pacifying [[Vata dosha|vata]], while the other three aggravate it. The pungent, bitter, and astringent tastes pacify [[Kapha|kapha]], while the other three aggravate it. The astringent, bitter, and sweet tastes pacify [[Pitta|pitta]], while the other three vitiate it. [Cha.Sa. Sutra Sthana 1/66] There seems to be a strong association between the number of tastes and the quantity of [[Dosha|dosha]]. </div>

[[File:Teste and dosha.jpg|center]]

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

! Rasa

−

! Prithvi

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! [[Prithvi mahabhuta|Prithvi]]

−

! Aap/Jala

+

! [[Jala mahabhuta|Aap/Jala]]

−

! Teja

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! [[Agni mahabhuta|Teja]]

−

! Vayu

+

! [[Vayu mahabhuta|Vayu]]

−

! Akasha

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! [[Akasha mahabhuta|Akasha]]

−

! Vata

+

! [[Vata dosha|Vata]]

−

! Pitta

+

! [[Pitta|Pitta]]

−

! Kapha

+

! [[Kapha|Kapha]]

|-

−

| Madhura

+

| [[Madhura|Madhura]]

| +

| ++

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| Vardhaka (aggravates)

|-

−

| Amla

+

| [[Amla|Amla]]

|

| +

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| Vardhaka

|-

−

| Lavana

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| [[Lavana|Lavana]]

| +

|

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| Vardhaka

|-

−

| Katu

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| [[Katu|Katu]]

|

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| Shamaka

|-

−

| Tikta

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| [[Tikta|Tikta]]

|

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| Shamaka

|-

−

| Kashaya

+

| [[Kashaya|Kashaya]]

| +

|

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{| class="wikitable" style="align:left;"

|+ style="text-align:left;" | Table 4: Relation of guna and rasa

−

! Guna

+

! [[Guna|Guna]]

! Rasa

|-

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|-

| Dry (ruksha)

−

| Kashaya

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| [[Kashaya|Kashaya]]

−

| Katu

+

| [[Katu|Katu]]

−

| Tikta

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| [[Tikta|Tikta]]

|-

| Oily (snigdha)

−

| Madhura

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| [[Madhura|Madhura]]

−

| Amla

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| [[Amla|Amla]]

−

| Lavana

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| [[Lavana|Lavana]]

|-

| Hot (ushna)

−

| Lavana

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| [[Lavana|Lavana]]

−

| Amla

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| [[Amla|Amla]]

−

| Katu

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| [[Katu|Katu]]

|-

| Cold (sheeta)

−

| Kashaya

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| [[Kashaya|Kashaya]]

−

| Madhura

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| [[Madhura|Madhura]]

−

| Tikta

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| [[Tikta|Tikta]]

|-

| Guru (heavy to digest)

−

| Madhura

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| [[Madhura|Madhura]]

−

| Kashaya

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| [[Kashaya|Kashaya]]

−

| Lavana

+

| [[Lavana|Lavana]]

|-

| Laghu (light to digest)

−

| Tikta

+

| [[Tikta|Tikta]]

−

| Katu

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| [[Katu|Katu]]

−

| Amla

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| [[Amla|Amla]]

|-

|}

−

Among the twenty characteristics beginning with heaviness (gurvadiguna), the six listed above are the most prominent, achieving the level of potency (virya). They distinguish three levels of prominence: superior, medium, and inferior. The dravya (substances) with sweet taste predominantly have heavy to digest, unctuous, and cold qualities. <br/>

+

Among the twenty characteristics beginning with heaviness (gurvadiguna), the six listed above are the most prominent, achieving the level of potency (virya). They distinguish three levels of prominence: superior, medium, and inferior. The [[Dravya|dravya (substances)]] with sweet taste predominantly have heavy to digest, unctuous, and cold qualities. <br/>

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The 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) ==

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

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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 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>

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<br/>According to ~~Charaksamhita~~, 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>

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<ol>

<li style="font-weight:bold">Sweet taste:</li>

−

Sweet taste pacifies vata and pitta while increasing kapha dosha, increases vigor, and aids elimination. Excessive usage causes polyuria (prameha) and other problems. While its absence may create illnesses related to vata dosha and pitta dosha aggravation.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 53-54.</ref>

+

Sweet taste pacifies [[Vata dosha|vata]] and [[Pitta|pitta]] while increasing [[Kapha|kapha dosha]], increases vigor, and aids elimination. Excessive usage causes polyuria ([[Prameha Nidana|prameha]]) and other problems. While its absence may create illnesses related to [[Vata dosha|vata dosha]] and [[Pitta dosha|pitta dosha]] aggravation.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 53-54.</ref>

<li style="font-weight:bold">Sour taste:</li>

−

Sour taste stimulates ~~kaphadosha~~ and pitta dosha, while pacifying vata. It reduces semen, and serves as a carminative, appetizer, and digestive. Excessive usage produces hyperacidity (amlapitta), and not taking it might cause a decrease in digestive capacity (agnimandya), among other things.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 54</ref>

+

Sour taste stimulates [[Kapha|kapha dosha]] and [[Pitta dosha|pitta dosha]], while pacifying [[Vata dosha|vata]]. It reduces semen, and serves as a carminative, appetizer, and digestive. Excessive usage produces hyperacidity (amlapitta), and not taking it might cause a decrease in digestive capacity (agnimandya), among other things.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 54</ref>

<li style="font-weight:bold">Salty taste:</li>

−

Salty taste ~~stimulateskapha~~ dosha and pitta dosha, and pacifies vata dosha. It also decreases reproductive components (shukra dhatu) and is carminative, appetizer, digestive, and moistening. When taken in excess, it vitiates the blood and creates oedema.When not taken sufficiently, it causes loss of appetite, and vata-predominant illnesses. The characteristic of salt is moistening (vishyandi). It attracts and dissolves in water. As a result of fluid retention, heavy usage causes blood problems and oedema. That is why salt is not permitted in certain disorders.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 55.</ref>

+

Salty taste stimulates [[Kapha|kapha dosha]] and [[Pitta dosha|pitta dosha]], and pacifies [[Vata dosha|vata dosha]]. It also decreases reproductive components ([[Shukra dhatu|shukra dhatu]]) and is carminative, appetizer, digestive, and moistening. When taken in excess, it vitiates the blood and creates oedema. When not taken sufficiently, it causes loss of appetite, and vata-predominant illnesses. The characteristic of salt is moistening (vishyandi). It attracts and dissolves in water. As a result of fluid retention, heavy usage causes blood problems and oedema. That is why salt is not permitted in certain disorders.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 55.</ref>

<li style="font-weight:bold">Pungent taste:</li>

−

Pungent tase promotes vata dosha and pitta dosha, while decreasing kapha dosha. It decreases reproductive components (shukra dhatu), regulates vata, stool, and urine flow, and activates digestive functions. When used excessively, it causes vata dosha and pitta dosha disorders.When not used at all, it causes ~~kaphadosha~~ disorders.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 55.</ref>

+

Pungent tase promotes [[Vata dosha|vata dosha]] and [[Pitta dosha|pitta dosha]], while decreasing [[Kapha|kapha dosha]]. It decreases reproductive components ([[Shukra dhatu|shukra dhatu]]), regulates vata, stool, and urine flow, and activates digestive functions. When used excessively, it causes [[Vata dosha|vata dosha]] and [[Pitta dosha|pitta dosha]] disorders. When not used at all, it causes [[Kapha|kapha dosha]] disorders.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 55.</ref>

<li style="font-weight:bold">Bitter taste:</li>

−

Bitter taste is absorbent and cleanses channels while soothing kapha dosha and pitta dosha. When used extensively, ~~vatadosha~~ disorders arise.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 57.</ref>

+

Bitter taste is absorbent and cleanses channels while soothing [[Kapha|kapha dosha]] and [[Pitta dosha|pitta dosha]]. When used extensively, [[Vata dosha|vata dosha]] disorders arise.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 57.</ref>

<li style="font-weight:bold">Astringent taste:</li>

−

Astringent taste, pacifies kapha dosha and pitta dosha, while increasing vata dosha. It checks and suppresses digestive functions. Excessive usage produces vata prominent illnesses, and non-use causes kapha dosha and pitta dosha predominant ailments, as well as tissue loss.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 57.</ref></ol>

+

Astringent taste, pacifies [[Kapha|kapha dosha]] and [[Pitta dosha|pitta dosha]], while increasing [[Vata dosha|vata dosha]]. It checks and suppresses digestive functions. Excessive usage produces vata prominent illnesses, and non-use causes [[Kapha|kapha dosha]] and [[Pitta dosha|pitta dosha]] predominant ailments, as well as tissue loss.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 57.</ref></ol>

</div>

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|-

| '''Sweet taste'''

−

| Amongst the six rasas, the madhura rasa, because of its suitability to the body, promotes rasa dhatu, rakta,mamsa, meda dhatu, asthi dhatu, majja dhatu,ojas and shukra. It is also conducive to increasing the lifespan of the person, is pleasing to the six sense organs, promotes strength and lustre, alleviates pitta and vayu, neutralizes poisons, and pacifies thirst and heat. It is beneficial for skin, hair, throat and strength and is nourishing, vitalizing, saturating, bulk-promoting and stabilizing. It promotes healing of wounds of the emaciated. It provides good feeling in nose, mouth, throat, lips and tongue; alleviates fainting, is most liked by the bees and ants, and is unctuous, cold and heavy.

+

| Amongst the six rasas, the [[Madhura|madhura]] rasa, because of its suitability to the [[Sharira|body]], promotes [[Rasa dhatu|rasa dhatu]], [[Rakta dhatu|rakta]], [[Mamsa dhatu|mamsa]], [[Meda dhatu|meda dhatu]], [[Asthi dhatu|asthi dhatu]], [[Majja dhatu|majja dhatu]], [[Ojas|ojas]] and [[Shukra dhatu|shukra]]. It is also conducive to increasing the lifespan of the person, is pleasing to the six sense organs, promotes strength and lustre, alleviates [[Pitta|pitta]] and [[Vayu mahabhuta|vayu]], neutralizes poisons, and pacifies thirst and heat. It is beneficial for skin, hair, throat and strength and is nourishing, vitalizing, saturating, bulk-promoting and stabilizing. It promotes healing of wounds of the emaciated. It provides good feeling in nose, mouth, throat, lips and tongue; alleviates fainting, is most liked by the bees and ants, and is unctuous, cold and heavy.

'''Madhura rasa atiyoga (Effects of over consumption of sweet taste) [NAMC Code- Q-12.1]'''

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|-

| '''Sour taste'''

−

| Amla rasa makes food relishing, stimulates agni, enhances body bulk and energizes it, awakens the mind, firms the sense organs, increases bala (strength), causes vatanulomana (normal movement of vata), nourishes the heart, increases secretions in the mouth, propels, moistens, and digests food, gives satisfaction, and is light, hot and unctuous.

+

| [[Amla|Amla]] rasa makes food relishing, stimulates [[Agni|agni]], enhances body bulk and energizes it, awakens the [[Manas|mind]], firms the sense organs, increases [[Bala|bala (strength)]], causes vatanulomana (normal movement of vata), nourishes the heart, increases secretions in the mouth, propels, moistens, and digests food, gives satisfaction, and is light, hot and unctuous.

'''Amla rasa atiyoga (Effects of over consumption of sour taste) [NAMC:Q-12.2]'''

−

This, though endowed with so many qualities, if used singly and excessively, makes teeth sensitive, causes thirst, causes closure of eyes, raises the body hair, liquifies kapha, aggravates pitta, affects blood morbidity, causes inflammation in muscles and laxity in body, produces swelling in wasted, injured, emaciated and debilitated persons, because of its agneya nature causes suppuration in wounds, injuries, bites, burns, fractures, swellings, dislocations, poisoned spots due to urination and contact of insects, compressed, excised, incised, punctured and crushed etc., and causes burning sensation in throat, chest and the cardiac region

+

This, though endowed with so many qualities, if used singly and excessively, makes teeth sensitive, causes thirst, causes closure of eyes, raises the body hair, liquifies [[Kapha|kapha]], aggravates [[Pitta|pitta]], affects blood morbidity, causes inflammation in muscles and laxity in [[Sharira|body]], produces swelling in wasted, injured, emaciated and debilitated persons, because of its [[Agneya|agneya]] nature causes suppuration in wounds, injuries, bites, burns, fractures, swellings, dislocations, poisoned spots due to urination and contact of insects, compressed, excised, incised, punctured and crushed etc., and causes burning sensation in throat, chest and the cardiac region

|-

| '''Salt'''

−

| Lavana rasa is digestive, moistening, appetizing, pouring, expectorant, mass-breaking, irritant, laxative, quickly spreading in body, oozing, space-creating, [[Vata dosha|vata]] alleviating, diminishes stiffness, viscid, diminishes the perception of other tastes if added in excess, increases secretions in mouth, liquefies [[Kapha|kapha]], cleanses channels, softens all the body-parts, gives relish to food, is a supplement of food. It is not very heavy, unctuous and hot.

+

| [[Lavana|Lavana]] rasa is digestive, moistening, appetizing, pouring, expectorant, mass-breaking, irritant, laxative, quickly spreading in [[Sharira|body]], oozing, space-creating, [[Vata dosha|vata]] alleviating, diminishes stiffness, viscid, diminishes the perception of other tastes if added in excess, increases secretions in mouth, liquefies [[Kapha|kapha]], cleanses channels, softens all the body-parts, gives relish to food, is a supplement of food. It is not very heavy, unctuous and hot.

'''Lavana rasa atiyoga (Effects of over consumption of salty taste) [NAMC:Q-12.3]'''

Line 425: Line 425:

{| class="wikitable" style="margin:auto;width: 100%;"

|+ style="text-align:left;" | Table depicting the degree of activity of taste on dosha<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>

−

! Dosha

+

! [[Dosha|Dosha]]

! First

! Second

! Third

|-

−

| Vata

+

| [[Vata dosha|Vata]]

−

| Lavana

+

| [[Lavana|Lavana]]

−

| Amla

+

| [[Amla|Amla]]

−

| Madhura

+

| [[Madhura|Madhura]]

|-

−

| Pitta

+

| [[Pitta dosha|Pitta]]

−

| Tikta

+

| [[Tikta|Tikta]]

−

| Madhura

+

| [[Madhura|Madhura]]

−

| Kashaya

+

| [[Kashaya|Kashaya]]

|-

−

| Kapha

+

| [[Kapha|Kapha]]

−

| Katu

+

| [[Katu|Katu]]

−

| Tikta

+

| [[Tikta|Tikta]]

−

| Kashaya

+

| [[Kashaya|Kashaya]]

|-

|}

Line 521: Line 521:

=== Applications of taste perception ===

−

<div style='text-align:justify;'>Ayurveda relies on the concept of taste perception in matters of nutrition to a great extent. Apart from this, it is also utilized for understanding the properties of therapeutic materials, their judicious usage and diagnosis of certain disorders etc. Some of such important uses are explained here:</div>

+

<div style='text-align:justify;'>[[Ayurveda|Ayurveda]] relies on the concept of taste perception in matters of nutrition to a great extent. Apart from this, it is also utilized for understanding the properties of therapeutic materials, their judicious usage and diagnosis of certain disorders etc. Some of such important uses are explained here:</div>

== Nutrition: Importance of using all the six tastes judiciously ==

−

<div style='text-align:justify;'>Balanced use of all six tastes is recommended for dosha and tissue balance, and as such, just as excessive usage (atiyoga) can lead to abnormalities, so can non-use (ayoga). For example, suppose a sweet taste is not consumed. In that case, it may create vata dosha and pitta dosha aggravation owing to a decrease in kapha, which regulates them and avoids further diseases.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 59.</ref></div>

+

<div style='text-align:justify;'>Balanced use of all six tastes is recommended for dosha and tissue balance, and as such, just as excessive usage (atiyoga) can lead to abnormalities, so can non-use (ayoga). For example, suppose a sweet taste is not consumed. In that case, it may create [[Vata dosha|vata dosha]] and [[Pitta dosha|pitta dosha]] aggravation owing to a decrease in [[Kapha|kapha]], which regulates them and avoids further diseases.<ref>P. S. Dravyagunasutram. 1st ed. Chaukhamba Sanskrit Sansthan; 1994. p. 59.</ref></div>

== Taste perception as a tool for the diagnosis of disorders ==

Line 534: Line 534:

! Reference

|-

−

| Kashaya ~~anurasastanya~~

+

| Kashaya anurasa stanya

| astringent taste in breast milk

| Vata dominant dushti

| A.S.Su.36:16,<br/>Cha.Sha.8:55;<br/>S.N.JO:23;<br/>AS.U.2:4;<br/>Ah.N.2:3;<br/>M.N.67:2

|-

−

| ~~Amlastanya~~

+

| Amla stanya

| Sour taste in breast milk

| Pitta dominant dushti

| Cha.Sha.8:55;<br/>S.N.10:24;<br/>AS. U.2:5;<br/>Ah.N.2:3;<br/>M.N.67:2

|-

−

| ~~Atṛuptikarastanya~~

+

| Atruptikara stanya

| Unsatisfactory feeding to infant

| Vata dominant dushti

| Cha.Sha.8:55

|-

−

| ~~Kaṭukastanya~~

+

| Katuka stanya

| Pungent taste in breast milk

| Pitta dominant dushti

| Cha.Sha.8:55;<br/>S.N.10:24;<br/>Ah.N.2:3;<br/>M.N.67:2

|-

−

| ~~Lavanastanya~~

+

| Lavana stanya

| Salty taste in breast milk

| Pitta dominant dushti

| M.N.67:2

|-

−

| ~~Lavanastanya~~

+

| Lavana stanya

| Salty taste in breast milk

| Kapha dominant dushti

Line 569: Line 569:

| Cha.Sha.8:55

|-

−

| ~~Tiktastanya~~

+

| Tikta stanya

| Bitter in breast milk

| Pitta dominant dushti

| Cha.Sha.8:55

|-

−

| ~~Virasastanya~~

+

| Virasa stanya

| Distaste in breast milk

−

| ~~Vatikastanyaduṣhṭi~~

+

| Vata dominant duṣhṭi

| Cha.Chi.30:237

|-

Line 594: Line 594:

| Cha.N.4:44;<br/>AS.N.10:8;<br/>M.N.33:16

|-

−

| ~~Kaṭukaṃmutra~~

+

| Katuka mutra

| Pungent taste

−

| ~~Avikritamutra~~

+

| Avikrita mutra

| S.Sa.12:20

|-

−

| ~~Kaṭukaṃmutra~~

+

| Katuka mutra

| spicy taste

−

| ~~Haridrameha~~

+

| Haridra meha

| Cha.N.4:34;<br/>AS.N.10:8;<br/>Ah.N.1O:15;<br/>M.N.33:14

|-

−

| ~~Lavaṇatulyaṃmutra~~

+

| Lavanatulya mutra

| salty urine

| Lavanameha

| S.N.6:1O

|-

−

| ~~Lavaṇatulyaṃmutra~~

+

| Lavanatulya mutra

| salty urine

| Raktameha

| Cha.N.4:32;<br/>AS.N.10:8;<br/>Ah.N.10:16;<br/>M.N.33:15

|-

−

| ~~Madhuramutra~~

+

| Madhura mutra

| sweet taste

−

| ~~pramehapurvarupa~~

+

| prameha purvarupa

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

|-

|colspan="2" rowspan="4" |

−

| ~~Hastimeha~~

+

| Hasti meha

| AS.N.10:8

|-

−

| ~~Ikshuvalikameha~~

+

| Ikshuvalika meha

| Cha.N.4:11;<br/>AS.N.10:8;<br/>Ah.N.10:9;<br/>M.N.33:8

|-

Line 641: Line 641:

| Ah.Su.27:4

|-

−

| ~~Lavaṇarasatyupayoga~~

+

| Lavana rasa atyupayoga

| S.Su.42:10:3

|-

−

| ~~Snehanatiyoga~~

+

| Snehana atiyoga

| AS. Su.25:46

|-

−

| ~~Anuvasanaatiyoga~~

+

| Anuvasana atiyoga

| AS. Su.28. 47

|-

−

| ~~Pittakasa~~

+

| Pitta kasa

| Ah.N.3:25

|-

−

| ~~Paittikahṛidroga~~

+

| Paittika hṛidroga

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

|-

−

| ~~Paittikajirna~~

+

| Paittika ajirna

| AS.Su.11:33;<br/>Ah.Su.8:26

|-

Line 665: Line 665:

| M.N 51 :2

|-

−

| ~~Kaphapaittikaamlapitta~~

+

| Kaphapaittika amlapitta

| M.N 51 :11

|-

−

| ~~Urdhvagaamlapitta~~

+

| Urdhvaga amlapitta

| M.N 51 :5

|-

−

| ~~Grahaṇi,~~ purvarupa

+

| Grahani purvarupa

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

|-

−

| ~~Grahaṇi~~

+

| Grahani

| Cha.Chi.15:S4;<br/>S.U.40:175

|-

−

| ~~Pittagrahaṇi~~

+

| Pitta grahaṇi

| Cha.Chi.IS:66# As.<br/>N.8:27#<br/>Ah.N.8:26#<br/>M.N.4:12

|-

−

| ~~Paittikagulma~~

+

| Paittika gulma

| Cha.Ni.3:9;<br/>AS. N.11 :38;<br/>Ah.N.11:44

|-

−

| ~~Pittajvara~~

+

| Pitta jwara

| AS. N.2:4;<br/>Ah.N.2:19

|-

−

| ~~Sheetajwara~~

+

| Sheeta jwara

| AS. N.2:36;<br/>Ah.N.2:37

|-

−

| ~~Pittapaṇdu~~

+

| Pitta pandu

| 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

|-

−

| ~~Arshapurvarupa~~

+

| Arsha purvarupa

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

|-

Line 701: Line 701:

| 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

|-

−

| ~~paittikaupavishṭaka~~

+

| paittika upavishtaka

| AS. Sa.4: 17

|-

−

| ~~kaṭu~~-udgara

+

| katu-udgara

| spicy taste and smell in belching

−

| ~~Raktaprakopa~~

+

| Rakta prakopa

| Ah.Su.27:4

|-

|

−

| ~~Kaphajaamlapitta~~

+

| Kaphaja amlapitta

| M.N.51:11

|-

| Madhuraasyata

| Sweet taste

−

| ~~Kaphajagrahaṇi~~

+

| Kaphaja grahaṇi

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

|-

Line 728: Line 728:

|-

|colspan="2" rowspan="6" |

−

| ~~Paittikahridroga~~

+

| Paittika hridroga

| Cha.Su.17:33

|-

Line 734: Line 734:

| M.N. 51:2

|-

−

| ~~Kaphapittajaamlapitta~~

+

| Kaphapittaja amlapitta

| M.N. 51:11

|-

−

| ~~Urdhvagaamlapitta~~

+

| Urdhvaga amlapitta

| M.N. 51:5

|-

−

| ~~Grahaṇi~~

+

| Grahani

| C.Ci.15:54;<br/>S.U.40: 175

|-

Line 750: Line 750:

== Rasa as a guiding tool for preventive and promotive health ==

=== Seasons and Rasa<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 style='text-align:justify;'>The tastes of naturally growing substances differ according to climatic conditions and and seasons. The table represents names and basic characteristics of the common seasonal divisions in India. The sun moves to the north or south, but it always rises in the east and sets in the west. The movement to the north removes a lot of water from the overall environment, but the movement to the south allows water to enter or stay in the plants' surroundings. This is what determines whether plants in an ecosystem have access to fewer or more main elemental (mahabhuta) components. The plant kingdom's domination of one taste is due to their diverse contributions. This discovery regarding the taste of the majority of plants and the related characteristics of five element dominance has led to an understanding of the percentages of elements contributing.</div>

+

<div style='text-align:justify;'>The tastes of naturally growing substances differ according to climatic conditions and and seasons. The table represents names and basic characteristics of the common seasonal divisions in India. The sun moves to the north or south, but it always rises in the east and sets in the west. The movement to the north removes a lot of water from the overall environment, but the movement to the south allows water to enter or stay in the plants' surroundings. This is what determines whether plants in an ecosystem have access to fewer or more main elemental ([[Pancha mahabhuta|mahabhuta]]) components. The plant kingdom's domination of one taste is due to their diverse contributions. This discovery regarding the taste of the majority of plants and the related characteristics of five element dominance has led to an understanding of the percentages of elements contributing.</div>

{| class="wikitable" style="align:left;"

Line 760: Line 760:

! Dosha Dominance

|-

−

| Shishira (Cold)

+

| [[Shishira|Shishira]] (Cold)

| Uttara (north)

−

| Vayu+ Akasha

+

| [[Vayu mahabhuta|Vayu]] + [[Akasha mahabhuta|Akasha]]

−

| Tikta (bitter)

+

| [[Tikta|Tikta (bitter)]]

| Shita

−

| Kapha

+

| [[Kapha|Kapha]]

|-

−

| Vasanta (warm)

+

| [[Vasanta|Vasanta]] (warm)

| Uttara (north)

−

| Vayu + Prithvi

+

| [[Vayu mahabhuta|Vayu]] + [[Prithvi mahabhuta|Prithvi]]

−

| Kashaya (astringent)

+

| [[Kashaya|Kashaya (astringent)]]

| Shita

−

| Kapha

+

| [[Kapha|Kapha]]

|-

−

| ~~Greeshma~~ (hot)

+

| [[Grishma|Grishma]] (hot)

| Uttara (north)

−

| Vayu + Teja

+

| [[Vayu mahabhuta|Vayu]] + [[Agni mahabhuta|Teja]]

−

| Katu (pungent)

+

| [[Katu|Katu (pungent)]]

| Ushna

−

| Vata

+

| [[Vata dosha|Vata]]

|-

−

| Varshaa (rains)

+

| [[Varsha|Varshaa]] (rains)

| Dakshina (south)

−

| Jala + Agni

+

| [[Jala mahabhuta|Jala]] + [[Agni mahabhuta|Agni]]

−

| Amla (sour)

+

| [[Amla|Amla (sour)]]

| Ushna

−

| Vata

+

| [[Vata dosha|Vata]]

|-

−

| Sharada (moist hot)

+

| [[Sharad|Sharada]] (moist hot)

| Dakshina (south)

−

| Prithvi + Teja

+

| [[Prithvi mahabhuta|Prithvi]] + [[Agni mahabhuta|Teja]]

−

| Lavana (salty)

+

| [[Lavana|Lavana (salty)]]

| Ushna

−

| Pitta

+

| [[Pitta|Pitta]]

|-

−

| Hemant (cool)

+

| [[Hemanta|Hemant]] (cool)

| Dakshina (south)

−

| Prithvi + Jala

+

| [[Prithvi mahabhuta|Prithvi]] + [[Jala mahabhuta|Jala]]

−

| Madhura (sweet / bland)

+

| [[Madhura|Madhura (sweet / bland)]]

| Shita

−

| Kapha

+

| [[Kapha|Kapha]]

|-

|}

−

=== ~~RituHaritaki~~- changes in administration of medicines as per season ===

+

=== Ritu Haritaki- changes in administration of medicines as per season ===

−

<div style='text-align:justify;'>Here is an illustration of how judicious ~~combinationof~~ different substances with varied tastes along with ~~haritakiserve~~ the purpose of mitigating ~~illeffect~~ in six seasons. This is one among the many applications of rasa theory in ayurvedic practice. The details are as follows: <br/>The drug is significantly prescribed ~~intherapeutic~~ as well as preventive use and ~~processof~~ restorative or alternative indication (~~rasayanakarma~~), and it is classically recommended as ~~rituharitakifor~~ using the drug during the course of different seasons viz.,

+

<div style='text-align:justify;'>Here is an illustration of how judicious combination of different substances with varied tastes along with haritaki serve the purpose of mitigating ill effect in six seasons. This is one among the many applications of rasa theory in ayurvedic practice. The details are as follows: <br/>The drug is significantly prescribed in therapeutic as well as preventive use and process of restorative or alternative indication (rasayana karma), and it is classically recommended as rituharitaki for using the drug during the course of different seasons viz.,

−

* Varsha (rains) ~~–saindhavalavana~~ (rock salt)

+

* [[Varsha|Varsha]] (rains) – saindhava lavana (rock salt)

−

* Sharada ritu(autumn)- sharkara(sugar)

+

* [[Sharad|Sharada]] ritu(autumn) - sharkara (sugar)

−

* Hemanta(cold/winter)-Shunthi (dry ginger)

+

* [[Hemanta|Hemanta]] (cold/winter) - [[Shunthi|Shunthi (dry ginger)]]

−

* Shishira (~~latewinter~~ early spring)- pippali(long pepper)

+

* [[Shishira|Shishira]] (late winter early spring)- [[Pippali|pippali(long pepper)]]

−

* Vasanta (spring)- madhu(honey)

+

* [[Vasanta|Vasanta]] (spring) - madhu (honey)

−

* Grishma(summer)- guda(jaggery)<ref>Ram TS, Bandari S, Ala Narayana. Pragmatic usage of Haritaki (Terminalia chebula retz): an ayurvedic perspective vis-à-vis current practice. Int J Ayurveda Pharma Res. 2013;1(3):72–82.</ref> </div>

+

* [[Grishma|Grishma]] (summer)- guda (jaggery)<ref>Ram TS, Bandari S, Ala Narayana. Pragmatic usage of Haritaki (Terminalia chebula retz): an ayurvedic perspective vis-à-vis current practice. Int J Ayurveda Pharma Res. 2013;1(3):72–82.</ref> </div>

== Theses done ==

Line 821: Line 821:

== 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.

−

'''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>

+

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