In Ayurveda, Dosha, Dhatu, and Mala are considered the fundamental pillars that sustain and regulate the human body. Their interrelationship is not isolated but deeply interconnected, forming the basis of both health and disease. Among these, the Dhatus (tissues) and Malas (metabolic by-products) act as the substratum or Āshraya (abode), while the Doshas (functional principles) are regarded as the Āshraye (residents) dwelling within them. This inseparable bond, described as Āshraya–Āshrayī Bhāva, is a unique concept elaborated in Ayurvedic philosophy. According to this principle, Pitta is predominantly situated in Rakta Dhatu and Sweda, Vata finds its residence in Asthi Dhatu, while Kapha predominates in the remaining Dhatus such as Māṃsa, Meda, Majjā, and Śukra. The equilibrium of this relationship ensures normal physiological functions, whereas any imbalance leads to pathological changes, with the affected Dosha reflecting disturbances in its residing Dhatu or Mala. Thus, the concept of Āshraya–Āshrayī Bhāva provides a deeper understanding of the structural-functional interdependence of the body, and serves as a vital framework for diagnosis, prognosis, and treatment in Ayurvedic practice.

Introduction:

Ayurveda is the science of Ayu; means that imparts knowledge about healthy life. The purpose of Ayurveda is to describe all the methods required to maintain a healthy life by balancing the Dosha, Dhatu and Mala as these three are basic constituents of the body [1] According to Ayurveda Health is the equilibrium between Tridosha , Agni ( Jatharagni, Dhatwagni and Bhutagni), Saptadhatu, malas; pleasure of Atma, indriya and mana[2]. Any disturbance in the equilibrium in the Doshas, Dhatus, Agni and manas causes disease. Dosha help the body to maintain in normal state and tolerate the body when they get vitiated either in Vridhi or in Kshaya condition. Dhatus help in Dharana of the Shareera. Dhatus are susceptible and vitiated by Doshas hence called as Dushya. Even Malas called as Dushyas because even they are susceptible and vitiated by Doshas[3]. Mala aids in maintenance of strength, moisture, and homeostasis of the body as they are excreted by body. The word meaning of Ashraya is a resting place, on that which anything depends on, recipient, supporter, Ashrayi is resting with, dependent on which is closely related or rests on. Another Synonyms term of Ashraya-Ashrayi Bhava is Adhara-Adheya bhava[4]. Rakta Dhatu provides Ashraya for pitta by that plays vital role in metabolic activities through Pitta, sustains the body and maintains bodily homeostasis[5].

Review Literature:

The Dosha, Dhatu and Mala are inter-related with each other in terms of similarities in Panchabhautik sagathana, gunataha and karmataha. it is exclusively explained by Acharya Vagbhatta in the principle of “Ashraya-Ashrayi Bhava.” Ashraya means Aadharaha, Avalambhana Gruha[6] and Ashritha means Ashrayaprapatha Sharanagathaha, Avalambitha.[7] It states that Vata Dosha resides in Asthi Dhatu, Pitta Dosha in Sweda, Rakta while Kapha resides in other remaining Dhatus (Rasa, Mamsa, Meda, Majja, Shukra) and Malas (Purisha and Mutra). Thus, the factors responsible for increase or decrease of Ashrayi (Dosha) also cause increase or decrease of Ashrayas (Dhatu and Malas) respectively. But there is an exception related with Asthi Dhatu and Vata Dosha. If Asthi Dhatu gets decreased; there will be increase of Vata Dosha and vice versa.

Table 1: The relation between Dosha and Dushya (Ahsraya-Ashrayi Bhava) [8]

The inter relation can be explained in terms of similarities between three main factors as-

1) Panchbhautik sangathan (composition)

2) Similarities of Guna (properties)

3) Similarities of Karma (functions)

1)Panchbhautik sangathan (composition):

According to Ayurveda all the Dravyas are Panchbhautik in nature including the human body[9].

The Dosha, Dhatu and Mala present in the body are also made up of these five elements i.e. Panchamahabhuta.

Table-2. Panchbhautik sangathan (composition) of Doshas[10]

Table-3. Panchbhautik sangathan (composition) of Dhatus-

From the above comparison between Panchbhautik sangathan (composition) of Doshas and Dhatus, It can be clear that Vayu Mahabhuta is common in the composition of Vata Dosha and Asthi Dhatu, Agni is a common Mahabhuta in both Pitta Dosha and Rakta Dhatu . and Kapha Dosha has Jala Mahabhuta which is similar to Dhatus such as Rasa, Meda, Majja and also have similarity with Mamsa and Meda Dhatu due to Prithvi Mahabhuta as a common element.

2) Similarities of Guna (properties) [11][12][13] : Dosha and Dhatus have similarity in Guna between their interrelated bhavas. But there is an exception inter-link between Asthi Dhatu and Vata Dosha; there exists some dissimilarities along with the similarities in Guna and Karma. The Khara Guna of Vayu Mahabhuta is commonly present in Asthi Dhatu and Vata Dosha but the Laghu and Chala Guna of Vata are opposite to that of Guru and Sthira Guna found in Asthi Dhatu. Pitta and Rakta have resemblance in their Guna as both are of Ushna, Tikshna, Visra, Snigdha, drava guna.

3) Similarities of Karma (functions):[14][15]

Dosha and Dhatus having Ashraya-ashrayi bhava have similarities in their karma except Asthi Dhatu and Vata Dosha. Vata performs the function of Deha Chalana whereas the main function of Asthi is Deha Dharana. Similarily, Vayu has Sira-Snayu Chalana Karma which is opposite to that of Sira-Snayu Nibandhana Karma of Asthi. Pitta and Rakta have resemblance in their karma like Ragakrit, Paktikrit, Prabhakrit, Ushmakrit,etc. Kapha and Rasa have Tarpana, Vardhana, Pushti, Dharana Karma; Kapha and mamsa have sharir pushti, balakar karma; Kapha and Meda have snehnya, dardhya, gatra snigdhata karma; Kapha and majja have snehana, balakar karma; Kapha and shukra have bala, dhairya, harsha karma; Kapha and Pureesha have Dharana karma; Kapha and Mutra have Kledana karma all these karma are resemblance with each other.

Discussion:

By all these co-relationships we can infer how the Dosha and Dhatu and mala are having the Ashraya Ashrayi Sambhandha. Understanding of Ashraya Ashrayi Sambhandha is important because Dosha, Dhatu and Mala are the basic constituents and a working principles of human body and they maintain equilibrium of the body. For example- A) Vata and Asthi- Asthi is the hardest body tissue which provides framework and support to the body. The Asthi dhatu have hardness due to the presence of Prithvi Mahabhuta in it. Alongside, the presence of Vata Dosha in Asthi makes it light as well as helps in locomotion because of Lagu and Chala Guna of Vata[16]

B) Pitta and Rakta- a) Red colour of Rakta Dhatu due to Ranjaka Pitta. b) Liquid state of Rakta Dhatu because of Drava Guna of Pitta[17].

C) Kapha and other Dhatus- The normal structure and functions of Rasa, Mamsa, Meda, Majja, Shukra Dhatu are supported by Kapha Dosha[18] Generally, Tarpana (nourishing therapy) cause increase in all the Dhatus but it decreases Vata. Contrary, Langhan (reducing therapy) decreases all the Dhatus along with Asthi, but it increases Vata[19].

Clinical significance of Ashraya ashrayi bhava:

Ashraya-Aashrayi Bhava helps in planning of treatment for to maintain health, interpreted with Samanya- Vishesha Sidhhanta. Samanya is the Vridhi Karana, Vishesha is the Hrasa Karana[20]. it can be interpreted in Ashraya-Ashrayi Bhava like as Ashraya Vridhhim, Ashrayi Vridhhim, and Kshayam both undergo Kshayam, Exception for Vata and Asthi; when Vridhhi happens then Asthi Kshaya and when Kshaya, Vridhhi happens[21]. Santarpana is the cause of all the Vridhhi and Apatarpana for Kshaya. Therefore, in general Langhana is the treatment for Santarpana vyadhi and Brihmana for Apatarpana vyadhi[22]. By knowing the relation of Ashraya ashrayi bhava we can plan the treatment of disease easily. In diseases of Asthi dhatu, vitiation of Vata Dosha should be considered; and Vata Dosha chikitsa upakrama are helpful for to cure Asthi Dhatu related diseases. Also for Pitta and Kapha Dosha chikitsa upakrama are helpful for their Ashrayi bhava (Dhatu and Malas) related diseases respectively.

Conclusion:

Concept of Ashraya Ashrayi Bhava helps to understand the relation between important entities of the body like Dosha, Dhatu, Mala and helps in understand the Samprapti and prognosis of the disease. Ashraya –Ashrayi Bhava also helps to understand the Dosha- Dhatu involved in manifestation of disease; by which we can choose the proper line of treatment and appropriate medicines for best results.

1. Sushrutha Samhitha of Sushrutha, Edited by Vaidya shri Bhaskar Govindaji Ghanekar,Motilal Banarasidas, edition 2002, sutrasthana, chapter no 15, shloka no 3. Pp. 55
2. Sushrutha Samhitha of Sushrutha, Edited by Vaidya shri Bhaskar Govindaji Ghanekar, Motilal Banarasidas, edition 2002, sutrasthana, chapter no 15, shloka no 41. Pp. 62
3. Paradakara HSS, editor, Ashtangahrdaya of Vagbhata, with Sarvangasundara commentary of Arunadatta and Ayurveda rasayana commentary of Hemadri, Sutrasthana, Varanasi, Chaukhambha Sanskrit sansthan, 2009. 1/13.
4. Paradakara HSS, editor, Ashtangahrdaya of Vagbhata, with Sarvangasundara commentary of Arunadatta and Ayurveda rasayana commentary of Hemadri, Sutrasthana, Varanasi, Chaukhambha Sanskrit sansthan, 2009. 11/26.
5. Deva Raja Radhakant.Edited, Shabdakalpadruma Vol 4.Reprint.Delhi:: Naga publishers; 1988.pp565-P172
6. Shabdhakalpadruma by Raja Radhakanta Deva, Nag publishers, Delhi, reprint edition 2002, Prathama Kanda, Pp. 165
7. Shabdhakalpadruma by Raja Radhakanta Deva, Nag publishers, Delhi, reprint edition 2002, Prathama Kanda, Pp. 165
8. Paradakara HSS, editor, Ashtangahrdaya of Vagbhata, with Sarvangasundara commentary of Arunadatta and Ayurveda rasayana commentary of Hemadri, Sutrasthana, Varanasi, Chaukhambha Sanskrit sansthan, 2009. 11/26
9. Charaka Samhitha of Agnivesa, Edited by Vaidya Jadavaji Trikamji Acharya, Chaukhambha Prakashan, Varanasi, reprint edition 2013, sutra stana, chapter no 26, shloka no 10, Pp. 138
10. Prof K R Srikantha Murthy, Astanga Sangraha, English translation, Chowkamba orientalia, reprint edition 2012, sutra stana, chapter no 20, shloka no 3, Pp. 369
11. Charaka Samhitha of Agnivesa, Edited by Vaidya Jadavaji Trikamji Acharya, Chaukhambha Prakashan, Varanasi, reprint edition 2013, shareera stana, chapter no 7, shloka no 15,16, Pp. 339
12. Astanga Hrdhaya of Vagbhata, Edited by Pt. Hari Sadasiva Sastri Paradakara, Chaukhambha Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana chapter no 27, shloka no 1 , Pp. 326
13. Sushrutha Samhitha of Sushrutha, Edited by Vaidya Jadavji Trikamji Acharya, Chowkamba Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana, chapter no 14, shloka no 9,Pp. 60
14. Astanga Hrdhaya of Vagbhata, Edited by Pt. Hari Sadasiva Sastri Paradakara, Chaukhambha Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana, chapter no 11 , shloka no 1-3 , Pp. 182
15. Sushrutha Samhitha of Sushrutha, Edited by Vaidya Jadavji Trikamji Acharya, Chowkamba Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana, chapter no 15, shloka no 4 ,Pp. 67
16. Astanga Hrdaya of Vagbhata, Edited by Pt. Hari Sadasiva Sastri Paradakara, Chaukhambha Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana chapter no 11, shloka no 4, Pp. 183
17. Sushrutha Samhitha of Sushrutha, Edited by Vaidya Jadavji Trikamji Acharya, Chowkamba Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana, chapter no 21, shloka no 7,Pp. 102
18. Astanga Hrdaya of Vagbhata, Edited by Pt. Hari Sadasiva Sastri Paradakara, Chaukhambha Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana chapter no 11, shloka no 4 , Pp. 183
19. Astanga Hrdhaya of Vagbhata, Edited by Pt. Hari Sadasiva Sastri Paradakara, Chaukhambha Sanskrit Sansthan, Varanasi, reprint edition 2012, sutra stana chapter no 11, shloka no 27 , Pp. 186
20. Acharya JT, Carakasamhita of Agnivesha, with Ayurveda-deepika commentary of Cakrapani Datta, Varanasi, Chaukhambha Sanskrit sansthan, 2017, sutrasthana 1/59-61.
21. sutra sthana, Varanasi: Chaukhambha Krishnadas Academy; 2010.1/45.
22.  Paradakara HSS, editor, Ashtangahrdaya of Vagbhata, with Sarvangasundara commentary of Arunadatta and Ayurveda rasayana commentary of Hemadri, nidanasthana, Varanasi, Chaukhambha Sanskrit sansthan, 2009. 11/26.