Upadhatu refers to the secondary tissues or organs in Ayurveda. They are derived from the primary tissues known as Dhatus. The Upadhatu are formed as a result of the transformation and metabolism of the Dhatus. They play important roles in various physiological functions and contribute to overall health.Each Upadhatu has its own specific functions and significance in maintaining overall health and well-being according to Ayurvedic principles.

1. ITRA, Jamnagar
Concept of Upadhatu
Prepared By: Ms. Vaidehi Vadhvana
Ph.D. Scholar
Pharmacology Dept.
I.T.R.A. Jamnagar

2. Vaidehi Vadhvana
Introduction
Ayurveda has explained the physiological functions of the human body under
three elements viz. Dosha, Dhatu and Mala. Dosha, Dhatu and Mala form the
essential components of the body. They are generated from Dhatu. Updhatu
is nourished from the Sara portion produced in nutrient fluid in Dhatuvaha
srotas. It means they are not produced directly from Ahara rasa. Updhatus
are important physiological units and are derived from Dhatus and resemble
Dhatus in terms of structure, function and nature.
Updhatus are sub tissues or secondary tissues in the body which serve as
important components and have certain fixed functions to render. Dhatus
are closely associated with the Updhatus. It is derived from the first 4 Dhatus.
Updhatus are the finest product of Dhatu metabolism. Dhatavagni plays a
major role in metabolism of Dhatus and Updhatus. References related to
Dhatus are very few in Ayurvedic literature.
The word “Updhatu” has been made by combination of two words; i.e Up
and Dhatu.
'Upa’ is a prefix attached to the word "Dhatu". Prefix changes the meaning
of the word with which it is acting.
Dhatu form the basic architecture of the body, they are not accomplished to
execute the functions of the body without the support of Updhatus. So,
Updhatus are basically the derivatives of the Dhatus and resemble
Dhatus in terms of functional and structural in nature.
Definitions of Upadhatu:
• Updhatus has been defined variously.
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• The Ayurvedic scholars have tried to explain these Upadhatus.
Astanga Sangrahakara has mentioned these components under the
'Prasadaja' elements.
• In Samhita Kala, Acharya Charak was the 1st
to tell Upadhatus
collectively in one Sutra.
• Substances that are present in the body that only perform “Dharana
Karma” is “Updhatu”.
• Meaning of “Up” is Sub, subordinate, subsidiary, secondary and
Dhatu means tissue.
• Updhatu is a subsidiary tissue which provides base to the body but
they do not nurture it like Dhatu. Updhatu helps to sustain the
body.
Evolvement of Updhatus:
Acharya Charaka, while describing the nutrition of body elements defines a
separate group of elements, but has not entitled them.
Further, while analyzing this unit commentator Chakrapani entitled them as
Upadhatu.
Acharya Sushruta does not describe Upadhatus but his commentator
Dalhana, not only took note of them but also to have included sandhi’s
(joints) in the list.
Physiology of Upadhatu Formation:
Dhatu metabolism is a nourished pool of all the body constituents.
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Food after digestion takes two forms viz. the Prasadaja (essence) and the
Kitta.
Depending upon their nourishment from Prasadaja or the Kitta, the tissue
elements of the body are described of two types, the pure once
"Prasadakhya" and waste product "Malakya".
Utpatti (Origin) of Upadhatu:
Sarirasthana of classics have illustrated this subject in "Garbhavakranti
Sarira" and "Garbhavyakarana Sarira." In this regard ancient seers have
explained that: "Trutiye Masi Sarvendriyani Sarvanga Avayavasca
Yaugapadyena Abhinirvartante"[S. Sa. 3/15].
Origin of all the body constituents takes place at embryological stage.
"Raktadayo Hi Garbhat Prabhuti Eva Utpanna...I” [C. Ci. 15/16-Cakra]
Nitya Bhava:
All the Dhatus and Upadhatus are termed as "Nitya Bhava" of the body, as
they are with us from birth.
Upadhatu Raja and Stanya are exceptions for this, since they emerge a few
years after birth and also do not continue throughout life. Such entities are
known as "Anitya Bhava".
Main Difference b/w Dhatu & Upadhatu:
The main difference between Dhatu and Updhatu is that any changes or
vitiation in Dhatu results in the effect in Uttar Dhatu but this can’t happen in
case of Updhatu.
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Each of seven Dhatu nourishes and supports Updhatu which is subsidiary
tissue or secondary tissue product and produce Malas (waste products). The
Updhatu neither nourish each other nor any other tissue for the
matter.
Characters of Upadhatu:
Upadhatu are derived from Dhatus.
Acharya Charaka has explained their specific correlation in the following
verse:
"Rasat Stanyam Tato Raktam Asrjah Kandarah Sirah Mamsat Vasa
Twacah Sat Ca Medasah Snayu Sambhavah”
[C.Ci15/17]
No. of Upadhatus According to Different Acharyas.
Acharyas Name of Upadhatus NO.
Sharangdhar,
Bhavmishra, Trimalla
Bhatt
Stanya, Raja, Vasa, Sweda, Danta, Kesha,
Oja
07
Vriddha Vagbhatta,
Dalhana.
Stanya, Raja, Kandara, Sira, Vasa, Twak,
Snayu, Sandhi.
08
Charaka Samhita,
Gayadass, Chakrapani
Stanya, Raja, Kandar, Sira, Vasa, Twak,
Snayu.
07
Bhoj
Stanya, Raja, Vasa, Sweda, Danta, Kesha,
Oja. Stanya, Raja, Sira, Twak, Snayu
05
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1. Upadhatu of Rasa Dhatu; Raja & Stanya
Raja & Stanya are present only in females. They are derived by means of
specific function attributed to female physiology that is reproduction. They
are called as Upadhatus because they derive their nourishment from
Prasadaja portion of Dhatus. Both the entities are present in liquid state.
A. Rajas/Artava
Rajas is the menstrual blood. menstruation is intimately corelated with the
normal functional states of the female and it is an index of her well being. In
Ayurveda, Raja & Artava, are used as synonyms of each other.
1. ARTAVA
“Rutoo bhavati iti artavam” (A.S. Sha. 1/10)
Ovum🡪 fertilization
Ritu🡪 Specific Time or period
The time for maturation of ovum is ritu/ritukala.
Constituent produced in ritukala is Artava.
Panchmahabhuta 🡪 Teja (Su.Su. 14/7)
Formation: One month (from ahara rasa)
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RITU KALA
⮚ Exact period of fertilization
⮚ 1st
twelve nights after cessation of menstrual flow.
Root of Artava Srotas:
Garbhashaya & Artava vaha
dhamanis
Concept of Raja:
● Bleeding per vagina for 3
days every month is raja.
● Period: Rajakala/Menses
● At the age of 12 & ceases at
the age of 50 years.
● Healthy raja characters:
o Red like blood of hare/lac.
o Leaves no stain on clothes & washed off easily.
● Raja is accumulated in uterus 🡪 brought to cervix of uterus 🡪 excreted
by vayu in the form of vaginal bleeding (odourless & balckish).
● Volume: 4 Anjali
● It enhances the growth of female reproductive organs along with
development of breast.
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Function of Artava:
Produces foetus when unites with Shukra.
Function of Raja:
During pregnancy, menstural cycle stops, due to growing foetus, while raja
forms placenta & helps in breast development.
Disorders of Artava: (Su. Su. 14/16)
• Mennorrhagea, bodyache, foul smelling (increase)
• Irregular menses, oligomenorrhea, dysmenorrhea (Decrease).
2. STANYA:
Stanyam (Stanya) refers to the breast milk present only in females and
related to reproduction. Performs the function of providing nourishment to
the infant (NEW BORN BABY).
Stanya is secreted in the female breast in the puerperium period
immediately after the baby is being delivered.
Nirukti of Stanya (Etymology): For the nourishment of a baby, the milk
which is secreted in the breast is called Stanya.
Synonyms: Paya, dugdha, kshira, gorasa.
Site of Stanya vaha srotas: Breast is the root of stanya vaha srotas. Stanya
is formed in the breast and expelled out from the nipple. Breast is a
secondarysex organ of females.
After puberty, the growth of the female reproductive system begins. During
that time, along with the growth of other organs of artavavaha srotas, breast
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enlargement also starts which is called the budding of breasts. Raja,enhances
the development. Two dhamanis of breast conduct breast milk and breast
milk is expressed out of the nipples.
During pregnancy reproductive srotas (artava vaha srotas) of a pregnant
woman get obstructed by the fetus & hence the menstrual cycle stops during
pregnancy. Obstructed raja takes part in the formation of placenta
(apara)while the rest of raja reaches the breasts to make it full & heavy.
Formation of breastmilk (Su.Ni. 10/18)
Rasa dhatu circulates in the whole body, when rasa dhatu reaches breast,
stanya or breast milk is formed from the sweetness of rasa dhatu.
Touch, sight or even thought of a child stimulates secretion & expulsion of
breast milk. (A.Hr.U.1/11) immediately after labor, artavavaha srotas
constricts due to excess of vata dosha & due to these lactiferous ducts in the
breast dilates & actual secretion of milk begins on the 3rd or 4th puerperal
day.
On the third day actual milk is secreted. Thick, heavy,yellowish fluid which is
called Piyush.
Volume of breast milk- 2 Anjali. (A.Hr.Sha.3/82)
Importance of breastmilk (A.Hr.Su.1/16)
All infants should be fed on breastmilk. Breast milk enhances the growth of
the body and it also provides immunity to the baby.
Qualities of breast milk;
Sweet, unctuous,light.
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It is easy digested by child.
Normal breastmilk easily mixes with water.
It is white & sweet and produces satiety in child (Su.Ni. 10/25).
Functions of breastmilk: (Cha.Su. 27/224) (Dalhan on Su.Su.15/5)
Breastmilk is formed from the digested food of a mother, so it contains all
the nutrients required for proper nourishment of body constituents.
Infants can easily digest breastmilk.
Built Up immunity in the child.
For first 6 months, breast milk should be givenn to the child.
Factors responsible for secretion of breast milk:
1) Proper nourishment of Rasa dhatu.
2) Diet of the mother. Sweet, liquid, light food will enhance secretion of
breastmilk. Should have sufficient quantity of water, milk, ghee, green leafy
vegetables. Sweet herbs like Shatavari stimulate lactation.
3) Lactating woman's affection towards a child is the most important factor
for proper lactation. Touch or even sight of a baby stimulates secretion of
breastmilk.
4) Psychological status of the lactating woman also has an effect on lactation.
Sad and depressed moods can inhibit the secretion of breast milk.
3. Updhatu of Rakta; Sira (Blood Vessels); Kandara (Tendon)
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Sira:
“Sharanat Siraah”.. (Cha. Su. 30/12)
● Hollow structure originating from heart.
● Conducts rasa & rakta dhatu in the
body.
● Formed from Sneha of meda dhatu.
● Due to mridu paka, soft & flexible sira
are formed in the body.
Number: 700 sira
Functions: Su. Sha. 7/3
● Network of blood vessels 🡪
Network of veins in leaf.
● Nourish the tissues 🡪 Upasnehana.
● Conduct rasa & rakta dhatu along with doshas.
● Conduct nutrients.
● Conduct prana to tissues.
Types of Sira:
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Disorders:
● Engorgement of blood vessels (Sirapurnatva) 🡪 rakta vriddhi.
● Collapsing blood vessels (Sira saithilya) 🡪 rakta kshaya.
● Constitutional content of blood vessels 🡪 Meda dhatu.
● Disorder in meda dhatu affects siras.
Increase in meda dhatu also increases fat deposition on the innermost
membrane of blood vessels.
Kandara (Tendons):
“Vrutashtu Kandarah..” (Su.sha. 5/31)
Is the type of vritta (round) snayu, large & long. Total 16 Kandaras are
present in the body.
1. Upper Extremities
2. Lower Extremities
3. Neck Region
4. Back
Intra uterine life 🡪 Kandara is formed form
the Sneha of meda dhatu.
Due to action of Agni & Vata Dosha, it becomes firm, stable, tough 🡪 Snayu &
Kandara. Kandara fastens the joints of neck, back & extremities very firmly,
so joints have various movements. Firmness depends on the strength of
Kandara.
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2. Updhatu of Mamsa; Twacha (Skin); Vasa (Muscle fat)
1. Twacha (Skin):
Synonyms: Twak, Charma, Valka, Valkal, Sparshan, Chadani.
Formation: In fetal life 🡪 deposited on rapidly growing embryo similar to
cream are formed on the boiling milk.
Skin & Muscles are functionally similar.
Muscles covers bones & give support to body.
Skin forms external covering of the body & protects the body.
Nourishes at time of metabolism of mamsa dhatu.
Skin:
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Functions of Skin:
• Conduction of Touch
• Maintenance of complexion of skin
• Lepana – protects the body
Layers of Skin as per Acharya Charaka
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Layers of Skin as per Acharya Susruta
• Chaya (Complexion): Vata Dosha
• Prabha (Luster): Pitta Dosha
• Types: Red, Yellow, White, Blackish, Greenish & Black.
Functions of Skin:
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3. Updhatu of Meda; Snayu (Ligaments)
Snayu
Site: Distributed throughout the body.
In fetal life 🡪formed form the Sneha of
meda dhatu due to khara-paka, indicating
prolonged action.
Snayu become tough & strong.
● 900 snayus in the body.
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Types of Snayu:
Functions:
● Compared to a boat made of wooden plates, fastened together by
large ropes.
● Similarly, human body is bound & fastened at joints by snayu.
● Due to snayu, body becomes tough & endures lot of manual work.
4. Updhatu of Asthi; Danta (Teeth)
Danta (Teeth)
● Acharya Sharangdhara described it.
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● Synonyms: Dwija, Ruchaka, Danta and Ruchakasthi.
Vata Dosha & Danta
o Smaller in size. Suffer from weak teeth and carries.
Pitta Dosha & Danta
o Suffer from gingivitis, bleeding gums, white in colour.
Kapha Dosha & Danta
o Strong teeth
Asthi sara purusha: Strong & big teeth. Shukra sara purusha: Very
compact, smooth & white. Meda sara purusha: Unctuous teeth
Functions of teeth: Mastication of food. Improper chewing, leads to GI tract
disorders.
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