SARATA:

Historical Approach:

In Vedic literature & in Puranas, the word Sara is found in many places related to different meanings. But in context to Physiological aspect, it came into existence since samhitakala.

1.   Caraka Samhitā:

Acaryas Caraka has mentioned in Vimansthana adhyaya eight ,the context of Rogipariksa, Sara Pariksa is included as one of the part of Rogi Pariksa & Acharyas Caraka classified it in eight types.

2.    Susruta Samhita:

Acharyas Susruta has discussed the topic of Sara in Aturopakramaniya adhyaya of Sutrasthana in context to Ayu Pariksa, Susruta has also described eight types of Sara. He believes that from tvaksara they are (raktasara, mansasara etc.) better than the later on.

3.    Kashyapa samhita:

Acaryas Kashyapa has described nine saras in Sutrasthana adhyaya 28(Lakashanadhyaya). One more type of Sara is found in this texts is i.e. Oja Sara.

4.    Ashtanga Hridaya:

Vriddha Vagbhaṭa has mentioned Sara Pariksa for Bala pramanajnyanartham. Here also 8 types of Sara are described.

5.    Ashatnga  Sangraha:

Vagbhaṭa has described the Sara for Balamanojnyanartham. He also given 8 types of Sara

VYUTAPATTI:

The word Sara has been derived from the root – सॄ-गतौ,  सॄ-स्थिरे  घञ  Dhatu  by adding prataya.

NIRUKTI:

सारं इति बलं ।च.वि८/९६

सारं बिडादिमलरहितो अंश:।सु.सू१४/३

सारयति चेष्टयति बलवान एव हि चेष्टते।

NIRUKTI:

In Ayurveda, examination of Sara is said to know the strength of person. So, here this term is indicative of Bala.

Chakrapani, commentator of Caraka Samhita enumerated about Sara that –

सारशब्देन विशुध्दतरो धातुह्युच्यते।च.वि८/१०२

Here, Sara is taken as a pure form of Dhatu means there is no any dushti in Dhatu . Similar opinion is noted by Acharya Susruta as clean which is devoid of dirt (Su Su 14/3).

उत्तरोत्तरमुत्कर्षी वस्तुन: सार उच्यते।(साहित्यदर्पण)

Moniar Willium gives many words for Sara, but here only those are mentioned which are much more related to this topic.

        -Essence or essential part of anything

        -Valuable

        -Precious

        -Excellent etc

In modern terms one can co-relate the words such as power, strength, vigour & energy with that of Sara in Ayurveda.

Hence, while reviewing the historical background of Sara in the literature it reveals that there are so many meanings of Sara are available but exact & in the context of Cikitsa the appropriate meaning of Sara is to be accepted as Bala, Sthiransha or Uttamansha or Visudhda Dhatu etc.

DHATU SARATA IN GENERAL:

Caraka, Susruta & both Vaghabatta state number of Sara as Eight. It is only Kashyapa who advocates nineth Sara. The names of different types of Sara are given as below:

1.   Twaksara

2.   Raktasara

3.   Mamsasara

4.   Medasara

5.   Asthisara

6.   Majjasara

7.   Shukrasara

8.   Satvasara

  Kashyapa describes one more Sara, that is

9.   Ojasara 

Dalhana comments on this Tvaksara word in

त्वक सारं रससारम। त्वक शब्देन त्वक्स्थो रसोऽभिहित:।सु.सू३५/११

In the same way, the commentator of Caraka Samhita Cakrapanidatta also gives his own view in 

                 त्वक च इति त्वक शब्देन त्वक्स्थो रसोऽपि गॄह्यते।च.सु ११

It means that, in the views of Caraka & Susruta along with their commentators, Tvaksara is to be understood as Rasasara.

IMPORTANCE OF DHATU SARATA:

        While describing the Sara in context to Atura Pariksha, the terminologies like Sarvasara, Madhyamsara & Avara sara are found. These are only stated by Acharyas Caraka. Here Sarvasara is not a separate type, but it is just a stage which is found in a person in the form of qualitative & quantitative presence of all the types of Sara & gives the information about Dehabala.

Dhatu sarata is the special feature of Ayurvedic concept. For any physician to diagnose any disease there should be acquaintance of Tridhoshas, Sapta Dhatu s and Malas etc. Like that knowledge of Sarata is equally important. It is included in Dasavidha pariksha. In subject of Pariksha, Acharyas Sushruta opines that physician can achieve success in treatment when he is properly known about Pramanaa of Amga- pratyamga & Sarata of Dhatu.

              विशेषतोऽड्गप्रत्यड्गप्रमाणादथसारत:।

              परीष्यायु:सुनिपुणो भिषक सिध्यति कर्मसु।(सु.सू३५/१७)

Sara is Visudhatara svarupa of that particular Dhatu . So that it will able to perform its normal functions having good strength. If Dhatu will not in its proper state it will definitely hamper the strength. This strength is nothing but Dhatu bala. If Dhatu bala is good then it will provide the shield against the lodging of Dosa as Dhatu are Dushya and protect the body against diseases. To assess this DhAtu bala, Acaryass have given a tool i.e. to examine Dhatu sarata.

 In other term, Acharyas Caraka has said there is interrelation between Sara of Dhatu & Vyadhikshamtva as-

 शरीराणिचातिस्थुलान्यतिकॄशान्यनिविष्टमांसशोणितास्थिनिदुर्बलानिसात्म्याहारोपचितान        अल्पाहाराण्यल्पसत्वानि च भवन्त्त्यव्याधिसहानि ,विपरितानि पुनर्व्याधिसहानि।च.सू२८/७

The persons who are very fatty, very thin, whose Mansa-Shoniita-Asthi Dhatu  are not properly formed or not properly distributed in body, weak person, malnourished, taking less quantity of food can not fight against the disease power and are considered as Vyadhi-asahani-having low immune power. Means if the described signs are not possessing in which person has best immune power. Here it is cleared that when there is proper and formation and distribution of Mamsa, Sonita & Asthi Dhatu then immune power will be excellent then & then only oppose the Vyadhi-utpatti. This proper formation is nothing but excellent quality and quantity of Dhatu. This interdependence can be understood as-

Dhatu posana      Dhatu sarata          Dhatu bala             Vyadhikṣamvtva

Utility of Sara Pariksha:

Acharyas Caraka has described Pariksha as-

              परीक्षायास्तु खलु प्रयोजनं प्रतिपत्तिज्ञानम।च.वि.८/१३२

The word pratipatti stands for these three meanings stated as below-

1.   Real or true knowledge

2.   Perfect judgement

3.   Timely action

Sara Pariksha is mainly described for Bala Pariksha-

       सारतश्चैति साराण्यष्टौ पुरुषाणां बलमानविशेषज्ञानार्थमुपदिश्यन्ते।च.वि८/१०२

In Ashatang Hridaya, Achryas Vagbhaṭa mentioned the same-

            बलप्रमाणज्ञानार्थ साराण्युक्तानि देहिनाम।अ.ह.शा३/११७

Thus Acryass state utility of Sarapariksha for Bala pramanadnyanartham.

As Sara means Bala, it means that Sarata is an important factor by which the strength of a person can be easily known. Though other factors also have their importance in assessing the Dehabala of the patient but Sāra Pariksha may be taken as lonely a capable for Bala assessment method which gives complete assessment of Dehabala. The body which possesses the Dhatu sarata Saravana Dhatu always remains strong. 

There are many examinations mentioned for Atura Pariksha, one of which is Dashavidha Pariksha coated in Caraka Samhita vimansthana 8^th adhyaya as-

तस्मादातुरं परिक्षेत प्रकॄतिश्च, विकॄतिश्च,सारतश्च,संहननश्च,प्रमाणतश्च,सात्म्यतश्च,सत्वतश्च ,आहारशक्तितश्च,व्यायामशक्तितश्च,वयस्तश्चेति ,बलप्रमाणविषेशग्रहणहेतो:।च.वि.८/९४

   Sara pariksha stated in Pariksha of Atura-

आतुरस्तु खलु कार्यदेश:।तस्य परिक्षा आयुष: प्रमाण अज्ञानहेतोर्वा स्याद, बलदोषप्रमाणज्ञानहेतोर्वा।तत्र तावदियं बलदोषप्रमाणज्ञानहेतो:; दोषप्रमाणानुपो हि भेषजप्रमाणविकल्पो बलप्रमाणविशेषापेक्षो भवति।च.वि.८/९४

The place of action is verily the patient himself. His examination is for the sake of the knowledge of his life span or that of the measure of his physical & mental strength and the intensity of morbidity of Dosha. The knowledge of the measure of his strength & intensity of morbidity are essential for the preparation of medicine & also in deciding the dose of the medicine. Also to avoid confusion between Guruvyadhita & Laghuvyadhita, proper assessment of patient is necessary for appropriate treatment.

A rash administration of very strong medication without examination, on a weak patient (Avara satva) will upset him. Weak people cannot stand for strong remedies. Due to these reasons Atura should be examined by Sarata-

 कथं नु शरीरमात्रदर्शनादेव भिषडगॄह्येद्यमुपचितत्वाद्बलवान अयमल्पबल: कॄशत्वात,महाबलोऽयं महाशरिरत्वादल्पबल इति;दॄश्यन्ते ह्युल्पशरीरा: कॄशाश्चैके बलवन्त :;तत्र पिपीलिकाभारहरणवत सिध्दि;।अतश्च सारत: परिक्षेतेत्युक्तम।च.वि.८/११५

A physician may be deceived by the appearance of the body merely & conclude a man to be a strong man, because of robustness, a man to be a weak because he is emaciated, a man to be exceedingly strong because he has a big body or that a man having small body is possessed of small strength, it is not true. These are persons who appear small in body & emaciated but are strong. For they are like the ant, which carries relatively more load than its body weight & therefore it has been said that a person to be tested from the point of view of Sarata.

To understand the importance of Dhatu sarata, it is essential to know the whole process of production of Dhatu. The whole process of Dhatu  production is always continue & progressive as there is continuous ongoing process of anabolism & catabolism of the body elements. During this process Dhatu s are formed but for the formation of excellent Dhatu i.e. Dhatu sarata is depend upon many factors in digestion (samyak Pachana).

विविधमशितं पीतं लीढं खादितं जन्तोर्हितमन्तरग्निसन्धुक्षितबलेन यथास्वेनोष्मणा सम्यग्विपच्यमानं कालवदनवस्थितसर्वधातुपाकमनुपहतसर्वधातुष्ममाहतस्त्रोत:केवलं शरीरमुपचयबलवर्णसुखायुषा योजयति शरीरधातूनूर्जयति च।(च.सू.२८/३)

The Ahara is a factor which is responsible for the nourishment of body elements i.e. Dhatu. When Āhāra is taken in proper quantity and quality with observation of Aharavidhivisheshaayatana, having good digestive power, in proper time then Samyak Pachana (proper digestion) occurs which can promote strength, complexion, happiness and life itself.

तत्राहारप्रसादाख्यो रस: किट्टं च मलाख्यमभिनिर्वर्तते । किट्टात स्वेदमूत्रपुरीषवातपित्तब्रेष्माण: कर्णाक्षिनासिकास्यलोमकूपप्रजननमला: केशश्महलोमनखाद्यश्चावयवा:पुष्यन्ति। त्वाहाररसाद्रसरुधिरमांसमेदोस्थिमज्जशुक्रौजांसिपञ्चेनद्रियद्रव्याणिधातुप्रसादसञ्जकानि शरीरसन्धिबन्धपिच्छाद्यश्चावयवा:।ते सर्व एव धातवोमलाख्या:प्रसादाख्याश्च रसमलाभ्यां पुष्यन्त:स्वं मानमनुवर्तन्तेयथावय:शरीरम।च.सू.२८/४,५

From the digested food, Prasadbhaga (Ahara rasa) and Malakhyabhaga (kitta) are formed. Body channels constitute the means of passage for the essential & waste products. Through these channels the essential fluid (Ahara rasa) fed the Rasa, Rakta…etc. Dhatu & Oja,five sensory organs & also parts as body joints & ligaments. The Prasadabhaga Rasa is going to manufacture all bodily elements. Acharyas Charaka has clearly mentioned the channels (Srotasas) provide passage & does the nutrition of Dhatu.

                               Ahara rasa

      Dhatvagni

            Sthulabhaga                                   Sukshmabhaga

 

Svaposhana Upadhatuposana Sara         Dhatu mala

            (Prasadakhya)        Sthula Sara                Sukshmasara      Oja

                               Dhatu sarata

After the completion of Jatharagni & Bhutagni Vyapara, Dhatvagni plays important role in production of Dhatu. Ahara rasa spread due to Vyana vayu (vikshepana) in particular Dhatu places (srotasa) upon which Dhatvagni acts & produces two main parts named sthulabhaga (poshya) & sukshmabhaga (poshaka). Out of them sthulabhaga is used to nourish ownself whereas Sukshmabhaga goes further to nourish next Dhatu. Again this Agni performs specific action on its own nutritive part i.e prasadabhaga. During the process of own nourishment, also gives nourishment to its Upadhatu. As there is formation of Dhatu mala, sara/refined/most purified part is also getting formed. This Sara which again contributes in the formation of good quality of that particular Dhatu i.e. Dhatu sarata while sukshmabhaga of this is going to contribute the main pool in the formation of Oja (which is considered as Sapta Dhatu sara).

                  रसाद्र्क्तं ततो मांसं मासान्मेदस्ततोऽस्थि च।

                 अस्थ्नो मज्ज तत: शुक्रं शुक्राद्रर्भ: प्रसादज:।सु.सू.१४/१६

 In such away from nutrient Ahara rasa, Rasa Dhatu, forms Rakta Dhatu thence Mansa Dhatu, from Mansa-Meda Dhatu thence asthi Dhatu . From Asthi-Majja Dhatu & thence Shukra Dhatu are formed, nourished and kept with their best quality (Dhatu sarata).

Dhatu sarata & Dhatusamya:

Thus the co-relative & accumulative functions of Agni (Jatharagni, Bhutagni, Dhatvagni), Samhana vayu, Kleda, Kala & Srotasa (channels) on Ahara are going to produce these Dhatu of our Body. In such a way the increase or decrease in Dhatu is taken away & Dhatusamya is acquired which leads to protect the Health.

The imbalance state of Dhatu s is known as Dhatu vaishmya which is either Dhatu kshya or Dhatu vrdhdi leading to Rogotpatti. In Ayurveda many diseases mentioned are due to increase or decrease in Dhatu. Dhatusamya is the state of Prakruti i.e. Health which is the main aim of Ayurveda.

                    विकारो धातुवैषम्यं,साम्यं प्रकॄतिहच्यते।च.सू.९/४

Achrayas have clear concept about Dhatu paka (Catabolism) & Dhatu poshana (Anabolism). Disorders caused due to Dhatu vaishmya can be brought to equilibrium state by Dhatu samya Chikitsa in which disease caused by Dhatu kshya is managed by Dhatu vrdhdi & vice versa.Whereas the Dhatu sarata is something more than the Dhatusamya. Because by increasing or decreasing the Dhatu to bring at its prakrtavstha is known as Dhatusamya but after the establishment of this Samya, to maintain it with supreme qualities is nothing but Sarata of that Dhatu which indicates towards the quality of Dhatu with its proper quantity.The best harmony of Dhatu producing factors produce Dhatu sarata. On the basis of Yukti & Tarka, deterioration of any factor from its normancy which are involving in the production of Dhatu affects the quality as well as quantity of Dhatu which directly influence purity or excellency of Dhatu i.e. Dhatu sarata.Thus Sarata is one step forward to equilibrium state of Dhatu.

How to achieve Dhatu sarata?

Cikitsa can either increase or decrease Dhatu to attain equilibrium but the question arises that in which way Dhatu sarata can be achieved?

Achryas Caraka has mentioned it as-

                लाभोपायो हि शस्तानां रसादीनां रसायनम।च.चि.१/१/८

Here “Śastanama is Śadhdanam” means the pure form of Dhatu which are either in purified or filtered form. Rasayana replenishes the qualities of Dhatu. It produce the Prasasta (excellent) Dhatu having all the qualities which belong to it. This good quality of Dhatu can be taken as Dhatu sarata.

In the same way Achryas Sharagadhara states that Rasayana is to be understood as capable to stop Jaravyadhi which is a Svabhavika Vyadhi that is Kala depended.No one cannot stop it from to occur. But this therapy is useful to fight against Jara which comes before time. We can longer this aging process because Rasayana enhances good quality of Dhatu.This ultimately increase immunity against all those factors which is required for positive health. Thus Sarata ultimately denotes the bala of that Dhatu. When there is pravara Sarata then Bala of that Dhatu will be Pravara. And when all Dhatu attend their Pravara Sarata the bulk of this will be indicative of Śharirabala which is the tool to assess the Sharirabala of any patient.

Dhatu sarata               Dhatu bala         sharirabala

Each Dhatu having Sarata becomes capable to do its work properly & stop the disease productive phenomenon and person can acquire long life. Sarata of particular Dhatu gives protection against the vyadhi of particular Dhatu. That means Asarata of that Dhatu leads to susceptibility for vyadhi of its Dhatu  (Dhatu  Pradoshaja Vikara).

Also the effect of Rasayana therapy mentioned in Charaka Samhita are quiet similar to that of Lakshanas of Sarvasarata.

दीर्घमायु: स्मॄति मेधामारोग्यं तरुणं वय:।प्रभावर्णस्वरौदार्यं देहेन्द्रियबलं परम । वाक्सिध्दि प्रणति कान्ति लभते ना रसायनात ।लाभोपायो हि शस्तानां रसादीनां रसायनम।च.चि.१/१/७,८

सर्वे: सारैह्र्पेता: पुह्र्षा भवन्त्यतिबला: परमसुखयुक्ता: क्लेशसहा: सर्वारम्भेष्वात्मनि जातप्रत्यया: कल्याणाभिनिवेशिन: स्थिरसमाहितशरीरा: सुसमहितगतय: सानुनादस्निग्धगम्भिरमहास्वरा: सुखैश्चर्यवित्तोपभोगसम्मानभाजो मन्दजरसो मन्दविकारा: प्रायस्तुल्यगणविस्तीर्णापत्याश्चिरजीविनश्च।च.वि.८/१११ 

That is long life, heightened memory & intelligence, freedom from diseases, youthness, excellence of luster, complexion & voice. Optimum strength of body & senses, utterance that gets fulfilled the reverence of people body glow. These are all the benefits a man can obtain by the use of Rasayana Chikitsa.

Where the Lakshanas of Sarvasara Purusha are as given below-

सर्वे: सारैह्र्पेता: पुह्र्षा भवन्त्यतिबला: परमसुखयुक्ता: क्लेशसहा: सर्वारम्भेष्वात्मनि जातप्रत्यया: कल्याणाभिनिवेशिन: स्थिरसमाहितशरीरा: सुसमहितगतय: सानुनादस्निग्धगम्भिरमहास्वरा: सुखैश्चर्यवित्तोपभोगसम्मानभाजो मन्दजरसो मन्दविकारा: प्रायस्तुल्यगणविस्तीर्णापत्याश्चिरजीविनश्च।च.वि.८/१११ 

These lakshnas are also somewhat similar to the lakshnas of Rasayana benefits.

Like Rasayana the one more thought is provided to achieve Dhatusarata by Ayuvedic seers is Dhatuprasadana. Because any substance containing impurities when gets filtered then it will in pure or filtered form, the prasadana karma is somewhat same to this meaning so it is first to know what is Dhatuprasadana?

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Physical characteristic:

   individuals having the excellence of Mansa dhatu are characterized by stability, heaviness, beautiful appearance and plumpness of temples , fore head ,nape ,eyes cheeks ,jaws neck, shoulder, abdomen, axilla, chest,and joints,of upper and lower limb having covered with flesh.

Physio-psychologicalcharacteristics:

    Such individuals are endowed with foregiveness,patience, no greediness,Welth, knowledge, happiness,simplicity,health,strength & longetivity

These person have –

Kshma- Forgiveness nature

Dhruti-Patience

Alaulya-They acquired money by their body building, high education

Good health

Longivity of life

And having such in bodybuilding,playing outdoor games etc.

       They are humble in nature.

        The main function of Mansa dhatu is Lepana.Excellence of lepana found in Mansasara person.Lepana karma found in each individual but markedly found in Mansa sara person. Lepana maeans to cover ,this covering gives specific shape to the body .The person looks well built because it covers sira ,snayu, sandhi so the bala is depend on Mansadhatu.

      The person who has Uttam Mansa dhatu is said to have uttama Mansa sarata.The symptom mentioned by acharya Charaka & Sushruta the uttama mansa sara persons has well nourished  & Muscular Shankha, Lalata , Krukakatikaetc. The , Netra , Kapol, Hanu,Griva, Skandh,Udar, Kaksha,Hasta,Pada is stable & wellnourished.There is no fat diposition only muscle are present this can be examined from hardness & stability. The distance between two fingers is less due to well nourishment of Mansadhatu.In mansa sara individuals all organs are well nourished.

       The neck looks muscular & strong. Due to muscular and well nourished mansa dhatu sandhi asthi hidden properly and it looks circular. These individuals are not too tall, Weight  is average 150-155 pounds these weight due to mansa dhatu.As stability is main component of Mansa dhatu there is no significant change in weight in Mansa kshya and Vrudhi

     The Mansa sara person likes Athletic games like running ,Swimming ,Treaching, Horse riding, Kusti etc and easily excellence in it.They have good team spirit , they forgives the people, they are not greedy,they works honestly & for long hours.

    In mansa Kshaya as there is disturbance of lepana function in mansa dhatu the person has depressed chick and buttocks.In mansa kshaya there is vatavrudhi & joint pain occur.In mansa vrudhi the person has Adhimansa ,Arbud, Galagand, Granthi at Gandapradeshi

I n mansa sara person even though the mansa dhatu is well developed the person does not experience symptoms associated with vikrut Vrudhi of Mansa dhatu.