Our annamaya kosha (actual substantial sheath that covers our enthusiastic self) is clever, to change over what we devour as ahara, air and musings into us to support the life in us. The ahara becomes us and the heterogeneous partition between the annamaya kosha and the ahara, gets homogeneous. This comprehensiveness with everything has been a definitive objective of any otherworldly way (otherwise known as the freedom or moksha) and our annamaya kosha makes the initial strides in this way through the demonstration of assimilation. To achieve this inclusivity, a great deal goes in the body and different frameworks meet up to accomplish this.
Our actual bodies are comprised of sapta dhatus or 7 types of tissues according to Ayurveda. These dhatus could be made consecutively, parallely or specifically; this again relies upon the body’s requirements. To make these dhatus, the essential fuel or wellspring of creation is the embodiment of the food or saara. Saara is only the predominant food that has been sifted through by the stomach related Agni from the total ahara that has been devoured. Furthermore, out of the sapta dhaatus, Rasa dhatu is the first dhatu that is made out of the embodiment or Sara.
The word Rasa can be found in Ayurveda in more than one circumstance. At the point when utilized related to food, it alludes to taste. When utilized with feelings, suggests taste forever, happiness. In Ayurveda Kriya Sarira, Rasa is one, and the first, of the seven dhatus (tissues) of the body.
The dhatus are the establishment of the actual body. They give the body backing, design, and development.
Rasa dhatu is the first dhatu shaped post-processing and the essential juice of life that gives the establishment for the formation of the remainder of the dhatus. Rasa dhatu alludes to the liquids of the body, the plasma, the lymph, and interstitial liquids. It is identified with Kapha dosha and to Apa – water-mahabhuta, the gunas are chilly, hefty, dull, damp, smooth, liquid, steady, fluid, overcast.
Rasavaha srotas is the channel identified with Rasa; it starts in the heart, goes all through the body, and conveys lymph.
Fundamental elements of Rasa dhatu
- Giving sustenance to every one of the cells in the body
- Giving satisfying impact
- Keeping up with life
- Giving fulfillment
- Arrangement of asthayi Rasa – shaky Rasa dhatu-
- Arrangement of upadhatus (Menstrual liquid, bosom milk, and Tvak)
- Arrangement of Kapha
- Transport squander from the cells to the kidneys
- Staying away from inception of the sickness cycle
- The Upadhatus are developing components that don’t offer sustenance to the body. The upadhatus of Rasa dhatu are:
- Stanya – bosom milk: It gives sustenance and resistance to the child. It goes through Stanyavaha srotas.
- Artava/Raja – feminine liquid: It is available just in ladies and courses through Artavavaha srotas.
- Dhatu sara – Tissue greatness
Imbalanced Rasa dhatu
Rasa dhatu can build, diminish or get vitiated. Hetus of imbalanced Rasa dhatu can be cool, substantial, abundance of dry food, overabundance of unctuous food, overabundance eating, stress, uneasiness, a lot fasting.
An imbalanced Rasa dhatu prompts anorexia, sickness, dormant inclination, sleepiness, greatness, fever, early turning gray hair, weakness, wrinkles, feminine unevenness.
When rasa dhatu is vitiated in the body, it brings about the accompanying signs:
- Dryness of the mouth
- Dry skin
- Broken skin
- Abundance thirst
- Bigotry for sound
- Insufficient feminine liquid
- Diminished feminine dying/inadequate dying
- Diminished lactation
- Dryness of mouth
- Dryness of vagina
- Early turning gray of hair
- Dry skin
- Narrow mindedness for sound
When rasa dhatu is expanded in the body, it brings about the accompanying signs:
- Abundance salivation
- Wet skin
- Growing, edema
- Substantial feminine liquid
- Expanded feminine dying/inordinate dying
- Slick skin
- Water maintenance
- Expanded salivation
Rasa dhatu is the first dhatu that is fed from the ahara rasa (essence of the food which we take). The sustenance and advancement of any remaining dhatus is subject to the quality and amount of the rasa dhatu. Precarious rasa dhatu is changed into rakta dhatu. According to the western point of view, it is the water part of the blood that conveys proteins and fundamental supplements. This is then circled by the assistance of vyana vayu. When rasa dhatu is expanded, the extra components are expanded, which are bosom milk and the feminine fluid (aartava). Similarly, when the rasa dhatu is exhausted, the extra components are likewise drained. Hence exhaustion of rasa dhatu influences the amount of rasa dhatu that is developed into aartava and is showed during month to month time frames.
Rasa dhatu has the characteristics of cool, unctuous, hefty, slick. Also, in this manner rasa dhatu is represented by Kapha. Rasa dhatu is made in the accompanying way:
Saara (Essence) – – > Stable Rasa dhatu + Unstable Rasa dhatu + Upadhatu (Breast milk + Menstrual liquid) + Mala (Kapha)
For this rasa dhatu to stream in the body, there are rasa vaha srotas or channels and according to Ayurveda the rasa vaha srotas start in the heart and are spread all through the body.
Different indications of decreased rasa dhatu are dry skin, dry mouth, weariness, quakes, overabundance thirst and narrow mindedness to sound. Drained rasa dhatu could be because of lack of hydration and actual side effects could incorporate depressed eyes, dry hair and broke lips.
The manasa angle is that there will be fewer fulfillments with life. Overabundance rasa dhatu identifies with sleepiness, greatness, expanding, water maintenance, abundance salivation and substantial feminine stream. Vitiation of rasa dhatu is identified with anemia (excess whiteness of face is a marker), anorexia, sleepiness, early turning gray of hair, pallor and presence of wrinkles.