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IJAMS I International Journal of Ayurveda & Medical Sciences
ISSN: 2455-6246
ABSTRACT
Ayurvedic Perspectives on Physiology of Blood (Rasa-Rakta Dhatu) and its Applied Aspects
Sonam Agrawal, Vandana Verma, Sangeeta Gehlot
Department of Kriya Sharir, Faculty of Ayurveda, IMS, BHU, Varanasi, India
INTRODUCTION
Dosha (biological functional entity), Dhatu (tissue) and Mala
(waste products) are said to be foundation of the body. [1] Rasa
(plasma) and Rakta (formed elements of blood) both are liquid, as
their measurement is described in terms of Anjali Pramana
(measurement of liquid by joining both the hands) and both are in
continuous circulation. Rasa is the first Dhatu formed after complete
digestion of food and due to its continuous circulation is called as
Rasa. The function of Rasa Dhatu is Preenana (nutrition). Rakta
Dhatu has been considered to be most vital amongst the seven
tissues, since it is mentioned as Pranayatana (seats of life) among
the ten seats of Prana (life).[2] Rakta plays an important role in
sustenance of life, [3] viz. acute blood loss of more than 10% leads to
conditions like hypovolemic shock, which may be fatal. It is also
responsible for increase or decrease in other Dhatus, [4] because
blood supplies nutrition to all the tissues and if it is itself deficient, it
will lead to improper nutrition to other tissues, ischemia and hypoxia
which ultimately leads to tissue death. Hence nutritional status of all
the tissues will depend on the status of Rasa-Rakta Dhatu.
Considering such a great physiological importance of Rakta,
Sushruta designated it as fourth Dosha, apart from the three Doshas
Vata, Pitta, Kapha.[5] The scholars of ancient Greek medicine have
also considered that the regulators of all physiological processes in
body are the four humors-1) blood, 2) phlegm, 3) yellow bile and 4)
black bile.[6] Unani medicine has also accepted blood (Dam) as a
humor. [7] Thus, different disciplines of ancient medicine have
recognized the importance of blood in maintenance of homeostasis
of body. For assessing the functional adequacy of Rasa- Rakta
Dhatu in an individual, certain physiological, psychological, somatic
features related to these Dhatu have been described under the
examination of Dhatu Sarata (excellence of tissues) .
Aims and Objectives of this study
To study and critically analyze the physiology of blood and its
applied aspect described in Ayurveda.
MATERIALS AND METHODS
A comprehensive study was done on Rakta and Rasa Dhatu
and their respective Srotasa. Descriptions were collected from
standard Ayurvedic literatures (Samhitas) and recent research papers
related to it. Research papers and articles were searched online from
scientific electronic databases as PubMed, Google scholar etc. and
were analyzed in view of modern physiology, so as to understand
the physiology of blood and its applied aspect described in
Ayurveda.
REVIEW AND DISCUSSION
What is blood in Ayurveda?
Blood is a connective tissue which is in fluid form. Rasa and Rakta
Dhatu altogether can be considered as blood, as both are liquid and
circulating in intravascular compartment. While describing the
circulation of Rasa by the action of Vyana Vayu (a subtype of Vata
REVIEW ARTICLE
Ayurvedic physiology is based on Tridosha (biological entities responsible for body functioning and its regulation), Dhatu (tissues),
Mala (waste products), Agni (biofire), Srotasa (body channels). Rakta Dhatu has been considered as Pranayatana (seat of life)
because the blood plays an important role in sustenance of life and for the same reason, it’s function is also said as Jeevanam
(making alive). The nutritional status of all the tissues depends on status of Rasa-Rakta Dhatu. Intake of nutrients depends on
Annavaha (channels carrying food) and Pranavaha Srotasa (channels carrying Prana Vayu), whereas proper distribution of
nutrients and nourishment of tissues depends upon Rasavaha Srotasa (channels carrying plasma) and Raktavaha Srotasa (channels
related to haemopoiesis). In Ayurveda, the physiology of blood and its applied aspect has been described in a very comprehensive
manner under the description of Rasa- Rakta Dhatu and its respective Srotasa.
Key words: Ayurveda, Blood, Jeevanam, Pranayatana, Rakta, Rasa, Srotasa
Address for correspondence: Dr.Vandana Verma,
Assistant Professor, Department of Kriya Sharir, Faculty of
Ayurveda, IMS, BHU, Varanasi, U.P., India.
Email: vandana.verma04@gmail.com
Agrawal et al: Ayurvedic Perspectives on Physiology of Blood and its Applied Aspects
International Journal of Ayurveda & Medical Sciences I Jul - Sep 2016 I Vol 1 I Issue 3
71
Dosha), Chakrapani has explained the term Rasa as “Rasateeti raso
dravadhatuuchayate taenrudhiraadinaamapi dravaanam grahanam
bhavati”, where the term Rasa stands for intravascular circulating
fluid (Drava) i.e. plasma including the blood cells.[8] Bhela has also
used word Rasa while describing the circulation of Rasa in heart
and blood vessels.[9]Again, the term Rasa-Rakta has been used for
the completely digested essential and minutest material (nutrients
absorbed in blood). [10] Rasa is clear and colourless, so it refers to
plasma; Rakta can be taken as Red Blood Cells (RBCs), as it is
said to be of red color like Gunjjaphala (fruits of Abrus precatorius)
and Padma (Nelumbo nucifera);[11] whereas the White blood cells
(WBCs) can be considered as Shonitarupi Oja.
After complete digestion of food, Aahara Rasa
(nutrient rich extract) is formed, which gets absorbed into Dhamani
(arteries) and is circulated into whole body by action of Vyana
Vata.[12] The above references signify that in Ayurveda, the term
Rasa has been used for the fluid which is pumped by heart into
blood vessels and that fluid is blood as per modern physiology.
Charaka has described that the Oja (component of blood which
provides immunity) gets circulated from the Mahata (heart) through
Rasavaha Dhamni (blood vessels). [13] Hemadri has described
different types of Ojas, among which the Rasatmaka Oja can be
considered as substances of complement system, antibodies; Dhatu-
tejorupi-Oja can be considered as he tissue macrophages or all
WBCs present in tissues; and Shonita rupi Oja as the WBCs in
blood. [14] Thus the Rasa-Rakta Dhatu, Rasatmaka Oja, Shonitarupi
Oja altogether which is continuously circulating in the intravascular
compartment could be considered as components of blood.
Fig.1: Schematic presentation of composition of blood
Functional similarities between blood and Rasa-Rakta
Plasma carries all nutrients; RBCs are carrying oxygen (Prana
Vayu) as indicated in Ayurveda too-“ Praninama Pranaha Shonitam
Hiyanuvartate”. [15] Modern physiology has also considered blood
as ‘fluid of life’ because it carries oxygen (O2) from lungs to all
parts of body and carbon dioxide (CO2) from all of the body to
lungs. [16] The Rasa Dhatu is said to serve functions of nourishment
(Tarpayati), growth (Vardhayati), Dharayati (sustenance of
tissues).[17] Similarly, blood is also known as ‘fluid of growth’ as it
carries nutritive substances (Rasa) absorbed from digestive system
(Mahasrotasa) and hormones from endocrine glands to all the
tissues. Blood is also called the ‘fluid of health’ because it protects
body against diseases as it contains Oja (immunoglobulins, i. e.
Rasatmaka Oja and WBCs, i.e. Shonitarupi Oja).
Formation of Rakta Dhatu
Rakta is formed from the nutrient fraction of Rasa Dhatu in
Rakatvaha Srotomoola (root of channels related to
haemopoiesis).[18] Rasa which is clear like water, attains the red
color after it reaches liver and spleen due to action of
Ranjakaagni.[19,20] The entire nutrient required for the synthesis of
blood cells are taken from Rasa Dhatu. Liver synthesizes haem,
clotting factors and proteins of plasma and some nutrients (Vitamin
B12 and folic acid) are stored in liver also. Liver and spleen are
considered as root of Raktavaha Srotasa, [21] because synthesis of
blood cells occurs in liver and spleen during third to fifth month of
intrauterine life and both the organs act as blood reservoir. Along
with liver and spleen, Raktavaha Dhamani (blood vessels) has also
been considered as root of Raktavaha Srotamsi.[ 22] It means that
Raktavaha Srotasa includes both haemopoietic system and a part of
cardiovascular system Raktavahi Dhamani (blood vessels). In third
week of intrauterine life, blood cells and blood vessels are formed
from the blood islands which are clusters of mesodermal cells in the
wall of yolk sac near allantoic diverticulum. This blood island is
later on converted to precursor cells haemangioblasts, the center of
which forms haemopoietic stem cells and the periphery forms
angioblasts. [23] Embryologically both blood cells and blood vessels
have same origin, so in Ayurveda, Sira (blood vessels) have been
considered as Updhatu (secondary tissue) of Rakta. Spleen has been
considered as a root of Raktavaha Srotasa and site of haemopoiesis
which may be due to its embryonic origin because it develops as a
collection of mesenchymal cells in the dorsal mesogastrium. These
mesenchymal cells differentiate to form lymphoblasts and other
blood forming cells. [24] According to Vagbhatta, the Rasa attains red
colour in Aamashaya (stomach),[25] which can be considered as
gastric intrinsic factor of castle that is required for the absorption of
vitamin B12, which in turn is needed for DNA synthesis of the RBC
precursors in the bone marrow.[ 26]
Majja Dhatu (bone marrow) also plays an important role in
formation of Rakta Dhatu. Majja is present in the cavities of large
bone, whereas Sarakta Meda (red bone marrow) is present in the
cavities of small bones. [27] Majja Vriddhi produces heaviness in eye
and body, [28,29] and Rakta Gaurava.[30] Again, the features of Majja
Pradoshaja Vikara (disorders due to vitiation of Majja Dhatu) like
Murchha (fainting), Bhrama (dizziness), Timira Darshana (
perception of darkness) manifests in condition of anaemia due to
blood disorders or decrease of blood volume.[31] Also, there are
some very important similarities between Ayurveda and ancient
Greek theories of medicine proposed by Galen, regarding the
Blood
(Rasa+Rakta)
Plasma( Rasa)
Nutrients Immunoglobulins
( Rasatmaka oja)
Blood Cells
RBCs(Rakta)
WBCs(Shonitarupioja)
Agrawal et al: Ayurvedic Perspectives on Physiology of Blood and its Applied Aspects
International Journal of Ayurveda & Medical Sciences I Jul - Sep 2016 I Vol 1 I Issue 3
72
formation of blood and its circulation. Galen believed that the
digested food called chyle, reaches the liver, from the intestines and
it was then converted into blood there. Galen also described that the
blood after reaching the heart, was carried to all the parts of body
through veins, and was then converted into flesh. [32]
Sites of Rakta Dhatu
Rakta Dhatu is situated in whole body,[33] although the organs
considered as the reservoir of Rakta Dhatu are Yakrita (liver), Pliha
(spleen),[34,35] Hridaya (heart),[36] Raktadhara Kala,[37] and
Asrigdhara Kala (layer of skin).[38] Raktaadi Dhatu circulates in the
whole body, although main sites are Hridaya,[39] and blood vessels.
Panchabhautika composition of blood
Rakta Dhatu is Panchabhautika (five basic elements) in nature, so it
possess the attributes of each Mahabhuta (elements)- the typical
smell is due to Prithvi (earth), fluidity (Dravata) is due to Jala
(water), redness (Raga) is due to Agni (biofire), pulsation and
motion (Spandana) is due to Vayu (air) and lightness (Laghuta) is
due to Aakasha (space).[40]
Physical characterstics of Rakta Dhatu
Quantity of Rakta is 8 Anjali. [41] It is neither too cold nor too hot,
sweet and salty in taste, unctuous, red coloured, and heavy. It is
Asamhata (loose), which means which is neither too thick nor too
thin; due to this property, blood does not clot in the intravascular
compartment. It’s being Avivarana means that pure blood does not
stain the cloth, while impure blood stains the cloth in such a way
that it does not get clean even after washing. [42, 43]
Colour Index: Oxygenated blood is of scarlet red colour, but as per
description in Ayurveda, red colour index varies among different
individuals as per Prakriti (psychosomatic constitutions). Ayurveda
describes different similes for blood’s red colour index, such as
molten gold, Indragopa (cochineal insect), lotus flower, laksha,
berry of Gunja (Abrus precatorius Linn), blood of sheep and
rabbit; they all are of red colour but of different shades.[44,45,46] A
study in 2008, “ whole genome expression and biochemical
correlation of extreme constitutional type defined in Ayurveda”, has
reported that there is difference in hematological parameters like
Haemoglobin concentration, packed cell volume (PCV), RBCs
count in individuals of different Prakriti. These values tend to be
higher in Pitta Prakriti as compared to Vata and Kapha. [47] Another
study in 2012 showed that Adenosine diphosphate (ADP) induced
maximal platelet aggregation was found high in Vata Pitta Prakriti
individuals. [48]
Factors affecting formation of Shuddha Rakta
Charaka has described various factors that affect formation of
Shuddha Rakta Dhatu (best quality blood cells) like diet and
regimen, Deshasatmya, Kalasatmya and Okasatmya (respectively
meaning, acclimatization to habitat, seasons and habits) .[49]
Diet: Use of foods which are neither too hot nor too cold, light and
Deepana (digestive power stimulant) are good for the formation of
blood. [50] Use of diet opposite to constitution ; excessive hot, sour,
salty substances; alcoholic beverages; use of Kulattha (Dolichus
biflorus Linn), Tila (Sesamum indicum Linn), Mulaka (Raphanus
sativus Linn); meat of animals living in water, marshy regions,
burrows and Prasaha (beast or bird of prey) kind; use of sour curd,
scum of curd, Shukta (fermented gruel), Sura (beer) and Sauvirika
(variety of beer); food which are incompatible, soaked in water and
decomposed, they all lead to vitiation of Rakta Dhatu.[51] Also, if
our diet is deficient of iron or Vitamin B12 and folic acid, it will lead
to iron deficiency anemia and megaloblastic anemia respectively. [52]
Code of conduct: Not only the type of Aahara (diet) we ingest
affects the quality of blood, but also the type of Vihara (actions and
behaviour) does the same. Sleeping during daytime after meal,
excessive anger and exposure to sun, bloodletting not done at proper
time, suppression of urges like vomiting, exertion, and injury can all
lead to vitiation of Dosha. [53]
Ayurveda also considers excessive exposure to sun as an etiological
factor for vitiation of blood and production of its disorders. Recently
many researchers have found significant association of various good
and bad effects related to excessive sun exposure. A study in 2014
showed that excessive exposure to sunrays is associated with
decreased serum folate status in women of child bearing age;[54]
whereas as per an in-vitro study in 2007, the folate and its synthetic
derivative, folic acid are both vulnerable to degradation by
ultraviolet (UV) B radiation.[55] Lucas RM (2006) has suggested the
consequences of excessive exposure to UV radiations, such as skin
cancer, cataract and other eye diseases, and viral infections caused
by UV-induced immunosuppression.[56] Radiation suppresses bone
marrow, leading to disorders of blood cells as in aplastic anemia.[57]
Desha Satmya: It is also a determinant of the quality of blood. Diet
and regimen which are opposite to the inherent nature of a Desha
(habitat) , are often beneficial for body. [58] It determines attributes
due to procreation or movement of food substances in a particular
locality or their acclimatization to that region.[59] The individuals
living in high altitude area of 14,000-17,000 feet have physiological
polycythemia. Similarly, deep sea diving leads to O2 toxicity, CO2
toxicity and decompression sickness. [60]
Kala Satmya: Kala stands for both, the time form of day and night,
seasons (nityaga) and the age of an individual (Aawasthika). [61]
Practice of diet and regimen according to seasons (Ritucharya) is
beneficial to health. [62] Rakta Dhatu gets vitiated in Sharada Ritu
(autumn season) by its virtue. In females, the blood indices vary
according to her physiological state like menstruation, pregnancy
etc. Concentration of Hb varies with human age, like at birth it is 23
gm/dl, at the end of three month it is 10.5gm/dl and after that it
increases steadily to become 15.5gm/dl in adult males and 14 gm/dl
in adult females. [63]
Agrawal et al: Ayurvedic Perspectives on Physiology of Blood and its Applied Aspects
International Journal of Ayurveda & Medical Sciences I Jul - Sep 2016 I Vol 1 I Issue 3
73
Characteristics of impure or vitiated Rakta Dhatu [64, 65]
Rakta Dhatu vitiated by Vata Dosha becomes slightly reddish or
black, non-slimy, thin, flowing quickly and non-clotting; by Pitta
Dosha, colour becomes bluish-yellow, green or black, red,
unpleasant smelling, not liked by ants and flies, and non-clotting; by
Kapha Dosha, causes colour similar to solution of Gairika (red
ochre), slightly white, slimy, unctuous, cold, thick flowing slowly,
has threads and resembling a muscle; by Tridosha, resembles to
Kanjika (rice gruel), foul smelling.
Role of Rakta Dhatu in embryogenesis
Rakta Dhatu along with other Dosha and Dhatu plays an important
role in formation of organs like Yakrita (liver), Pliha (spleen),
Phuphphusa (lungs), Unduka (appendix), Guda (anus), Basti
(bladder), Jivha (tongue), Vrikka (kidney), Vrishana (testes),
Hridaya (heart) and Pranavaha Dhamnies (vessels carrying
PranaVata).[66] All these organs derived with the help of Rakta, have
high vascularity and some organs like liver, spleen, lungs, heart also
act as reservoirs of blood.
Metabolism of Rakta Dhatu
During the metabolism of Rakta Dhatu, the nutrient part of Rakta
Dhatu nourishes the next Dhatu i.e., Mamsa Dhatu and Malarupi
(similar to waste) Pitta is formed as Mala (waste), and Kandra
(tendon), Sira (blood vessels) are produced as Updhatu.[67]Malarupi
Pitta may be considered bilirubin which is formed as breakdown
by product of RBCs in liver. [68] The possible explanation regarding
the Siras as Updhatu (subsidiary tissue) of Rakta Dhatu is that the
Rakta Kshaya (decreased quantity of blood) or Raktavriddhi
(increased quantity of blood) are directly reflected through the
condition of the Siras. Looseness of Siras in case of Rakta Kshaya
and fullness of Siras in case of Rakta Vriddhi is found.
Features of Raktasara Purusha
It reflects the status of Rakta in an individual, i.e. whether it is
Pravara, Madhyama or Avara (high, moderate and minimal level of
excellence of Dhatu). Raktasara individuals have reddish, unctuous
and bright ears, eyes, mouth, tongue, nose, lips, palmer and plantar
aspects, nails forehead and penis. The mentioned sites can be
observed to be the most superficial and exposed parts of the body.
These sites are clinically useful, such as in examination of anemia,
jaundice. Along with it, the psychological traits of such people have
also been mentioned such as being happy, aggressive, intelligent,
tender and intolerant to strain and warm environment. [69, 70]
Bhela has described certain features of a healthy person on the basis
of redness present over face, eyes, body, palm and soles. [71] In a
study in 2014, “Study of Dhatu Sarata and its association with
blood indices”, a positive correlation was found between blood
indices and Raktasarata, especially MCHC and Raktasarata.[72] In
2015, a study on Dhatusarata reported that the healthy male
individuals have more RBC count, Hb%, HCT, MCHC and Platelet
count than the female subjects. [73]
Features of Rakta Kshaya
Signs and symptoms of Rakta Kshaya are often manifested through
the changes in quality and complexion of skin. A healthy smooth
skin with luster is an indicator of good status of Rakta Dhatu. The
individuals suffering from Rakta Kshaya have rough, cracked and
dry skin, loss of luster, crave for sour and cold substances and have
looseness of the vessels. [74, 75] Dalhana has explained that the desire
for sour substances is due to aggravation of Vata Dosha, as sour
substances will suppress this aggravated Vata. Again due to Rakta
Kshaya, there is loss of fluid content of the body and the resultant
increase in hotness leads to enhanced desire of cold substances.
Looseness of veins may be due to hypovolemia in case of blood
loss. All these features of Rakta Kshaya are very similar to those
characteristics which are found in an anaemic state of body.
Features of Rakta Vriddhi
Vitiated Rakta Dhatu leads to reddish discolouration of body and
eyes, fullness of veins,[76] and production of skin diseases like
Vidradhi (abscess), Visrapa (erysipelas), Kustha (skin disorder),
Vyanga (depigmentation), diseases of spleen, Vatarakta (gout),
Gulma (abdominal tumour), Upkusha (disease of gums), Kamala,
loss of Agni and red colouration of urine too. [77] Excessive sleep,
excessive thirst, anorexia, belching of bitter and sour material,
profound debility, excessive sweating and bad smell of body also
manifests due to vitiation of Rakta Dhatu.[78] In Rakta Pradoshaja
Vikara (diseases due to vitiated Rakta) like Kamala and in other
disorders, the Srotomoola, Yakrita and Pliha are affected.
Chakrapani explained Srotomoola as “mulamitiprabhavasthanam”,
meaning that Moola of a Srotasa may be the anatomical seat of the
respective Srotasa, the primary seat of pathology of that Srotasa or
may be the site of manifestation of disease. So in Rakta Pradoshaja
Vikara, involvement of liver and spleen is found, which are clearly
identified in Ayurveda as the moola of Raktavaha Srotasa. [79]
Preventive measures for Rakta Doshaja Vikara
In Ritucharya of Sharada Ritu, Raktamokshana (blood-letting)
should be adopted to relieve the impurities in Rakta Dhatu.
Raktamokshana is also indicated in treatment of Raktadoshaja
Vikara. Bloodletting should be done in accordance with the strength
of body and Dosha, until pure blood remains in the body. [80]
Methods of blood clotting
There are four methods to stop bleeding- Sandhana (union),
Skandana (clotting), Pachana (styptic for closing wound) and
Dahana (cauterization). Sandhana means union and is done with the
help of astringent substances; Skandana is done by using cold
substances; Pachana is done by using ash; and Dahana is done by
cauterization, which causes constriction of blood vessels. Skandana,
Sandhana, Pachana and Dahana are used in a sequential manner. [81]
Agrawal et al: Ayurvedic Perspectives on Physiology of Blood and its Applied Aspects
International Journal of Ayurveda & Medical Sciences I Jul - Sep 2016 I Vol 1 I Issue 3
74
Introduction of whole blood in management of blood loss
In case of extreme blood loss, consumption of blood with honey or
consumption of raw liver with its content is advised.[82] Liver is a
rich source of all the nutrients required for synthesis of blood and
clotting factors. In case of Jivadana (bleeding) which can occur as a
complication of improper purgation technique, as a life supporting
measure the person is even advised to drink the fresh blood of deer,
cow, buffalo or goat because of the belief that it gets immediately
transformed into live blood. Enema can also be given with a mixture
of this blood with Darbha (Desmostachya bipinnata) powder. [83] In
case of excessive haemorrhage, enema of mixtures of milk of cow,
sheep, goat or buffalo with the paste of Jivaniya groups of drug and
fresh blood of rabbit, deer, cock, cat, buffalo, sheep or goat is
recommended.[84] Use of Rakta as nasal drop is indicated in the
treatment of Krimija Shiroroga (disorders of brain caused by
worms). [85]
CONCLUSION
On the basis of above discussion, the Rasa and Rakta
Dhatu can be considered as blood because they both are in liquid
(Drava) state, which gets circulated in intravascular compartment
(heart and blood vessels) and have functional similarities. It is
distributed to all throughout the body due to action of Vyana Vata
on heart and blood vessels (cardiovascular system), quite similar to
blood and there are great similarities at functional level too. The
Rasa- Rakta Dhatu carries all the nutrients along with Oja and
nourishes and protects all the tissues. Characteristics of the best
quality of Rasa and Rakta Dhatu and Dhatusarata have been
described in order to clinically assess the functional status of a
particular Dhatu. Various factors like diet and regimen,
Deshasatmya, Kalasatmya and Oakasatmya have been described,
that affects the formation of Shuddha Rakta Dhatu and may produce
various disorders related to blood. Various measures for blood loss
and blood clotting have been also described. These descriptions
show that a very detailed physiology of blood and its applied aspect
have been discussed by the ancient Ayurvedic scholars, and the
scientific explanations in this article may be helpful in its
understanding.
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20. Ibidem (1). Sushruta Samhita, Sutrasthana; Vranaprashna
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21. Ibidem (8). Charaka Samhita, Vimanasthana ,Srotas Vijaninya :
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65.Ibidem(2). Charaka Samhita, Sutrasthana,Vidhishonitiya
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66.Ibidem (1). Sushruta Samhita, Sharirasthana; Garbhavyakarana
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67.Ibidem (8). Charaka Samhita, Chikitsasthana, Grahanidosha
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69.Ibidem (8). Charaka Samhita, Vimanasthana: Rogabhigjitiya
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75.Ibidem (2). Charaka Samhita, Sutrasthana, Kiyantahsirsiyah
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76.Ibidem (1). Sushruta Samhita, Sutrasthana; Doshadhatuma
lakshayavriddhi: Chapter 15, verse 14; p102.
77.Ibidem (13). Ashtanga Hridaya, Sutrasthana, Dosadivijaninya
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:Chapter 24, verse 19; p 353.
81.Ibidem (1). Sushruta Samhita, Sutrasthana, Shonitavarnaniya
adhyaya : Chapter14, verse 39-42; p 95.
82.Ibidem(1). Sushruta Samhita, Uttarsthana, Raktapittapratishedha
Adhyaya : Chapter 45, verse 28; p.296
83.Ibidem (8). Charaka Samhita, Siddhisthana, Vamanavirechan
vyapatasiddhi: Chapter 6, verse 82-83; p 286.
84.Ibidem (8). Charaka Samhita, Siddhisthana, Bastisiddhi: Chapter
10, verse 40-41; p 377.
85.Ibidem (1). Sushruta Samhita, Uttarasthana, Sirorogapratishedha
Adhyaya: Chapter 26, verse 27; p.140.
How to cite this article: Agrawal S, Verma V, Gehlot S.
Ayurvedic Perspectives on Physiology of Blood (Rasa-Rakta
Dhatu) and its Applied Aspects. Int J Ayurveda & Med Sc 2016;
1(3): 70-76.
Source of Support: Nil Conflict of Interest: None
