Difference between revisions of "Sroto Vimana"

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|title=Sroto Vimana
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|titlemode=append
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|keywords=Srotasa, transportation of nutrients, body systems, channels of circulation, body tissues, Ayurveda, Indian system of medicine, charak samhita.
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|description=Vimana Sthana Chapter 5. Specific features of channels of transport and transformation
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|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
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|image_alt=charak samhita
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|type=article
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}}
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<big>'''Vimana Sthana Chapter 5. Specific features of channels of transport and transformation '''</big>
 
{{Infobox
 
{{Infobox
 
|title = Sroto Vimana
 
|title = Sroto Vimana
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|label5 = Other Sections
 
|label5 = Other Sections
 
|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
 
|data5 = [[Sutra Sthana]], [[Nidana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
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|label6 = Translator and commentator
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|header3 =  
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|data6 = Singh R.H., Sodhi J.S
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|label7 = Reviewer
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|data7  = Paliwal M.
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|label8 = Editors
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|data8  = Pol A., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
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|label9 = Year of publication
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|data9 =  2020
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|label10 = Publisher
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|data10 =  [[Charak Samhita Research, Training and Skill Development Centre]]
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|label11 = DOI
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|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s03.006 10.47468/CSNE.2020.e01.s03.006]
 
}}
 
}}
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=== Abstract ===
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<big>'''Abstract'''</big>
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<p style="text-align:justify;">[[Ayurveda]] describes a systemic biological transport system comprising of gross and minute as well as very subtle channels transporting not only fluids, nutrients and waste products but also energies and impulses in different biological settings. These channels are called as srotas. The srotas  are innumerable, but 13 gross channels are clinically approachable and are affected in different disease states with specific manifestations. These 13 gross channels comprise of three channels which transfer life-support substances from outside to inside the body and are called pranavaha (carrying vital energy), udakavaha (carrying body water) and annavaha srotas (carrying food nutrients). Another three channels perform gross excretory functions and remove faeces, urine and sweat and are called [[purisha]]vaha, [[mutra]]vaha and swedavaha srotas respectively. The remaining seven channels are for sustenance of the seven primordial tissues or [[dhatu]] and are collectively called sapta[[dhatu]].  Besides these gross channels, the living body has innumerable micro-channels responsible for secretion, synthesis and microcirculation of different life substances. There are as many srotamsi as there are life-factors operating in the body. These channels are prone to getting vitiated and obstructed, a fundamental reason for all pathologies in the body-mind system. [[Ama]], the byproduct of diminished [[agni]], is the most common cause of srotodushti (vitiation of transport system). There are four broad categories of srotas morbidity viz. hyperactivity, hypoactivity, distortions and swellings, and diversions of pathway. It is imperative to conserve the integrity of the srotamsi for good health. Ayurvedic srotovijnana is a unique approach to the understanding of macro, micro and molecular dimensions of the inner transport system of the living body. </br>
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[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] describes a systemic inner transport system comprising of gross and minute as well as very subtle channels transporting not only biological fluids, nutrients and waste products but also energies and impulses in different biological settings. These are generically called ''srotamsi'' or channels. The ''srotamsi'' are innumerable but 13 gross channels are clinically approachable and are affected in different disease states with specific manifestations. These 13 gross channels comprise of three channels which transfer life-support substances from outside to inside the body and are called ''pranavaha, udakavaha'' and ''annavaha srotas''. Another three channels perform gross excretory functions and remove feces, urine and sweat and are called ''purishavaha, mutravaha'' and ''swedavaha srotas'' respectively. The remaining seven channels are for sustenance of the seven primordial tissues or ''dhatus'' and are collectively called ''saptadhatus''.
 
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Besides these gross channels, the living body has innumerable micro-channels responsible for secretion, synthesis and microcirculation of different life substances. According to Charaka, there are as many ''srotamsi'' as there are life-factors operating in the body.
 
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These channels are prone to getting vitiated and obstructed, a fundamental reason for all pathologies in the body-mind system. ''Ama'', the byproduct of diminished ''agni'', is the most common cause of ''srotodushti'' (vitiation of transport system). There are four broad categories of ''srotas'' morbidity viz. hyperactivity, hypoactivity, distortions and swellings, and diversions of pathway. It is imperative to conserve the integrity of the ''srotamsi'' for good health. Ayurvedic ''srotovijnana'' is a unique approach to the understanding of macro, micro and molecular dimensions of the inner transport system of the living body.
 
  
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'''Keywords''': ''Srotasa'', transportation of nutrients.
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'''Keywords''': srotas, transportation of nutrients, body systems, channels of circulation, body tissues.
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</p>
  
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=== Introduction ===
 
  
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Ayurvedic texts, except the Sushruta Samhita, do not deliberate much on gross anatomy. [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] seems to be largely physiology-oriented bioscience where the central consideration is the physiological micro-structure. The knowledge of the understanding of gross anatomy of the body is inferred from the set of functions observed in the living body in different settings. The Ayurvedic biology bases its understanding of the function and functional anatomy of the living body on its quantized functions. According to the theory of ''srotovijnana'', the living body is a huge unified micro-macro channel system – ''Srotomayam hi shariram''. The channel potential is the basic nature of the body-mind system which is intimately connected on one side to the external world and with each molecule of the inner world on the other side. This science of dynamic interconnectedness is the unique feature of Ayurvedic biology. The concepts of ''tanmatra, panchamahabhuta, tridosha, saptadhatu, ojas, agni, ama'' and ''srotas'' together project a new holistic biology with quantum logic which is distinctly different from the materialistic reductionist biology based on Newtonian physics that is crudely organ-structure dominant, overemphasizing the narrow cause-effect relationship. In contrast, Ayurvedic biology adopts broad-based inclusive cause-effect phenomenon where cause and effect are a continuum and have no separate identity. This age-old idea conforms to the recent developments in modern physics pioneered by Albert Einstein.
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== Introduction ==
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<div style="text-align:justify;">
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Ayurvedic texts, except the Sushruta Samhita, do not deliberate much on gross anatomy. [[Ayurveda]] seems to be largely physiology-oriented bioscience where the central consideration is the physiological micro-structure. The knowledge of the understanding of gross anatomy of the body is inferred from the set of functions observed in the living body in different settings. The Ayurvedic biology bases its understanding of the function and functional anatomy of the living body on its quantized functions. According to the theory of ''srotovijnana'', the living body is a huge unified micro-macro channel system – ''Srotomayam hi shariram''. The channel potential is the basic nature of the body-mind system which is intimately connected on one side to the external world and with each molecule of the inner world on the other side. This science of dynamic interconnectedness is the unique feature of Ayurvedic biology. The concepts of tanmatra, [[panchamahabhuta]], tri[[dosha]], sapta[[dhatu]], [[ojas]], [[agni]], [[ama]] and [[srotas]] together project a new holistic biology with quantum logic which is distinctly different from the materialistic reductionist biology based on Newtonian physics that is crudely organ-structure dominant, overemphasizing the narrow cause-effect relationship. In contrast, Ayurvedic biology adopts broad-based inclusive cause-effect phenomenon where cause and effect are a continuum and have no separate identity. This age-old idea conforms to the recent developments in modern physics pioneered by Albert Einstein.
  
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Thus it is obvious that Ayurvedic biology is in line with quantum physics, in contrast with conventional biology which still follows the matter-dominant classical Newtonian physics. This chapter deals with the concept of ''srotas'' in brief but, in a very lucid manner, suggests that the living human body is a quantized microchannel system which constitutes the basic matrix of the entire life process. The whole body is a consolidated sroto-biome composed of a wide range of gross and subtle micro channels which are innumerable, culminating in 13 gross channels which are clinically identifiable inlets, outlets and inner sustaining portals. In this consideration, every cell of the living body is a single molecular channel while the 13 physiological systems and the whole body are the gross channels i.e. the gross channel assemblies all functioning in the united field of the biosphere. The other major classic text of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] (Sushruta Samhita) also presents a similar view point although it presents different versions of gross physiological systems describing 11 pairs of ''Srotamsi''.
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Thus it is obvious that Ayurvedic biology is in line with quantum physics, in contrast with conventional biology which still follows the matter-dominant classical Newtonian physics. This chapter deals with the concept of [[srotas]] in brief but, in a very lucid manner, suggests that the living human body is a quantized microchannel system which constitutes the basic matrix of the entire life process. The whole body is a consolidated sroto-biome composed of a wide range of gross and subtle micro channels which are innumerable, culminating in 13 gross channels which are clinically identifiable inlets, outlets and inner sustaining portals. In this consideration, every cell of the living body is a single molecular channel while the 13 physiological systems and the whole body are the gross channels i.e. the gross channel assemblies all functioning in the united field of the biosphere. The other major classic text of [[Ayurveda]] (Sushruta Samhita) also presents a similar view point although it presents different versions of gross physiological systems describing 11 pairs of ''Srotamsi''.
  
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Thus, the ''srotas'' biology, and concepts such as ''agni'' and ''saptadhatu'' in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] biology are distinctly different from conventional biology. The so described Ayurvedic biology conveniently extends to physiology on one hand and to pathophysiology and pharmacology on the other.
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Thus, the [[srotas]] biology, and concepts such as [[agni]] and sapta[[dhatu]] in [[Ayurveda]] biology are distinctly different from conventional biology. The so described Ayurvedic biology conveniently extends to physiology on one hand and to pathophysiology and pharmacology on the other.
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</div>
  
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=== Sanskrit Text, Transliteration and English Translation ===
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== Sanskrit Text, Transliteration and English Translation ==
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अथातः स्रोतसां विमानं व्याख्यास्यामः||१||  
 
अथातः स्रोतसां विमानं व्याख्यास्यामः||१||  
  
 
इति ह स्माह भगवानात्रेयः||२||
 
इति ह स्माह भगवानात्रेयः||२||
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athātaḥ srōtasāṁ vimānaṁ vyākhyāsyāmaḥ||1||
 
athātaḥ srōtasāṁ vimānaṁ vyākhyāsyāmaḥ||1||
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iti ha smAha bhagavAnAtreyaH||2||
 
iti ha smAha bhagavAnAtreyaH||2||
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</div></div>
  
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Now we shall expound the chapter on specific features of ''srotas'' i.e. channels. Thus said Lord Atreya.[1-2]
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Now we shall expound the chapter "Sroto Vimana" (Specific features of channels of transport and transformation). Thus said Lord Atreya.[1-2]
  
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==== ''Srotas'' (transport systems) ====
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=== Srotas (channels of transport and transformation) ===
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<div class="mw-collapsible mw-collapsed">
  
 
यावन्तः पुरुषे मूर्तिमन्तो भावविशेषास्तावन्त एवास्मिन् स्रोतसां प्रकारविशेषाः| सर्वे हि भावा पुरुषे नान्तरेण स्रोतांस्यभिनिर्वर्तन्ते, क्षयं वाऽप्यभिगच्छन्ति| स्रोतांसि खलु परिणाममापद्यमानानां धातूनामभिवाहीनि भवन्त्ययनार्थेन||३||
 
यावन्तः पुरुषे मूर्तिमन्तो भावविशेषास्तावन्त एवास्मिन् स्रोतसां प्रकारविशेषाः| सर्वे हि भावा पुरुषे नान्तरेण स्रोतांस्यभिनिर्वर्तन्ते, क्षयं वाऽप्यभिगच्छन्ति| स्रोतांसि खलु परिणाममापद्यमानानां धातूनामभिवाहीनि भवन्त्ययनार्थेन||३||
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<div class="mw-collapsible-content">
  
 
yāvantaḥ puruṣē mūrtimantō bhāvaviśēṣāstāvanta ēvāsmin srōtasāṁprakāraviśēṣāḥ| sarvē hi bhāvā puruṣē nāntarēṇasrōtāṁsyabhinirvartantē, kṣayaṁ vā'pyabhigacchanti| srōtāṁsi khalu pariṇāmamāpadyamānānāṁ dhātūnāmabhivāhīni bhavantyayanārthēna||3||
 
yāvantaḥ puruṣē mūrtimantō bhāvaviśēṣāstāvanta ēvāsmin srōtasāṁprakāraviśēṣāḥ| sarvē hi bhāvā puruṣē nāntarēṇasrōtāṁsyabhinirvartantē, kṣayaṁ vā'pyabhigacchanti| srōtāṁsi khalu pariṇāmamāpadyamānānāṁ dhātūnāmabhivāhīni bhavantyayanārthēna||3||
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sarve hi bhAvA puruShe nAntareNa srotAMsyabhinirvartante, kShayaM vA~apyabhigacchanti|  
 
sarve hi bhAvA puruShe nAntareNa srotAMsyabhinirvartante, kShayaM vA~apyabhigacchanti|  
 
srotAMsi khalu pariNAmamApadyamAnAnAM dhAtUnAmabhivAhIni bhavantyayanArthena||3||  
 
srotAMsi khalu pariNAmamApadyamAnAnAM dhAtUnAmabhivAhIni bhavantyayanArthena||3||  
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</div></div>
  
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There are as many types of ''srotas'' as there are corporeal entities. All such entities do not arise or decay in the absence of ''srotas''. ''Srotamsi'' are defined as inner transporting channels of ''dhatus'' undergoing transformation. [3]
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There are as many types of [[srotas]] as there are corporeal entities. All such entities do not arise or decay in the absence of [[srotas]]. ''Srotamsi'' are defined as inner transporting channels of [[dhatu]] undergoing transformation. [3]
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<div class="mw-collapsible mw-collapsed">
  
 
अपि चैके स्रोतसामेव समुदयंपुरुषमिच्छन्ति, सर्वगतत्वात् सर्वसरत्वाच्च दोषप्रकोपणप्रशमनानाम्| न त्वेतदेवं, यस्य हि स्रोतांसि, यच्च वहन्ति, यच्चावहन्ति,यत्र चावस्थितानि, सर्वं तदन्यत्तेभ्यः||४|| अतिबहुत्वात् खलु केचिदपरिसङ्ख्येयान्याचक्षते स्रोतांसि, परिसङ्ख्येयानि पुनरन्ये||५||
 
अपि चैके स्रोतसामेव समुदयंपुरुषमिच्छन्ति, सर्वगतत्वात् सर्वसरत्वाच्च दोषप्रकोपणप्रशमनानाम्| न त्वेतदेवं, यस्य हि स्रोतांसि, यच्च वहन्ति, यच्चावहन्ति,यत्र चावस्थितानि, सर्वं तदन्यत्तेभ्यः||४|| अतिबहुत्वात् खलु केचिदपरिसङ्ख्येयान्याचक्षते स्रोतांसि, परिसङ्ख्येयानि पुनरन्ये||५||
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<div class="mw-collapsible-content">
  
 
api caikē srōtasāmēva samudayaṁ puruṣamicchanti, sarvagatatvāt sarvasaratvācca dōṣaprakōpaṇapraśamanānām| na tvētadēvaṁ, yasya hi srōtāṁsi, yaccavahanti, yaccāvahanti, yatra cāvasthitāni, sarvaṁ tadanyattēbhyaḥ||4||  
 
api caikē srōtasāmēva samudayaṁ puruṣamicchanti, sarvagatatvāt sarvasaratvācca dōṣaprakōpaṇapraśamanānām| na tvētadēvaṁ, yasya hi srōtāṁsi, yaccavahanti, yaccāvahanti, yatra cāvasthitāni, sarvaṁ tadanyattēbhyaḥ||4||  
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atibahutvAt khalu kecidaparisa~gkhyeyAnyAcakShate srotAMsi, parisa~gkhyeyAni punaranye||5||
 
atibahutvAt khalu kecidaparisa~gkhyeyAnyAcakShate srotAMsi, parisa~gkhyeyAni punaranye||5||
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</div></div>
  
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Some experts opine that an individual is just the aggregate of innumerable ''srotamsi'' because of their pervasiveness and the diffusiveness of agents that aggravate or pacify ''doshas''. However, it is not correct because that which ''srotas'' belongs to, which they carry, nourish and where they are situated, all that is different from ''srotamsi'' themselves. Some experts hold that ''srotamsi'' are innumerable because they are many while others consider them as definite in number. [4-5]
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<div style="text-align:justify;">
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Some experts opine that an individual is just the aggregate of innumerable ''srotamsi'' because of their pervasiveness and the diffusiveness of agents that aggravate or pacify [[dosha]]. However, it is not correct because that which [[srotas]] belongs to, which they carry, nourish and where they are situated, all that is different from ''srotamsi'' themselves. Some experts hold that ''srotamsi'' are innumerable because they are many while others consider them as definite in number. [4-5]
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</div>
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<div class="mw-collapsible mw-collapsed">
  
 
तेषां तु खलु स्रोतसां यथास्थूलं कतिचित्प्रकारान्मूलतश्च  प्रकोपविज्ञानतश्चानुव्याख्यास्यामः; ये भविष्यन्त्यलमनुक्तार्थज्ञानाय ज्ञानवतां, विज्ञानाय चाज्ञानवताम्||६||  
 
तेषां तु खलु स्रोतसां यथास्थूलं कतिचित्प्रकारान्मूलतश्च  प्रकोपविज्ञानतश्चानुव्याख्यास्यामः; ये भविष्यन्त्यलमनुक्तार्थज्ञानाय ज्ञानवतां, विज्ञानाय चाज्ञानवताम्||६||  
  
 
तद्यथा प्राणोदकान्नरसरुधिरमांसमेदोस्थिमज्जशुक्रमूत्रपुरीषस्वेदवहानीति वातपित्तश्लेष्मणां पुनः सर्वशरीरचराणां सर्वाणि स्रोतांस्ययनभूतानि, तद्वदतीन्द्रियाणां पुनः सत्त्वादीनां केवलं चेतनावच्छरीरमयनभूतमधिष्ठानभूतं च| तदेतत् स्रोतसां प्रकृतिभूतत्वान्न  विकारैरुपसृज्यते शरीरम्||७||
 
तद्यथा प्राणोदकान्नरसरुधिरमांसमेदोस्थिमज्जशुक्रमूत्रपुरीषस्वेदवहानीति वातपित्तश्लेष्मणां पुनः सर्वशरीरचराणां सर्वाणि स्रोतांस्ययनभूतानि, तद्वदतीन्द्रियाणां पुनः सत्त्वादीनां केवलं चेतनावच्छरीरमयनभूतमधिष्ठानभूतं च| तदेतत् स्रोतसां प्रकृतिभूतत्वान्न  विकारैरुपसृज्यते शरीरम्||७||
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tēṣāṁ tu khalu srōtasāṁ yathāsthūlaṁ katicitprakārānmūlataśca prakōpavijñānataścānuvyākhyāsyāmaḥ; yē bhaviṣyantyalamanuktārthajñānāya jñānavatāṁ, vijñānāya cājñānavatām||6||  
 
tēṣāṁ tu khalu srōtasāṁ yathāsthūlaṁ katicitprakārānmūlataśca prakōpavijñānataścānuvyākhyāsyāmaḥ; yē bhaviṣyantyalamanuktārthajñānāya jñānavatāṁ, vijñānāya cājñānavatām||6||  
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tadyathA- prANodakAnnarasarudhiramAMsamedosthimajjashukramUtrapurIShasvedavahAnIti;vAtapittashleShmaNAM punaH sarvasharIracarANAM sarvANi srotAMsyayanabhUtAni, tadvadatIndriyANAMpunaH sattvAdInAM kevalaM cetanAvaccharIramayanabhUtamadhiShThAnabhUtaM ca|  
 
tadyathA- prANodakAnnarasarudhiramAMsamedosthimajjashukramUtrapurIShasvedavahAnIti;vAtapittashleShmaNAM punaH sarvasharIracarANAM sarvANi srotAMsyayanabhUtAni, tadvadatIndriyANAMpunaH sattvAdInAM kevalaM cetanAvaccharIramayanabhUtamadhiShThAnabhUtaM ca|  
 
tadetat srotasAM prakRutibhUtatvAnna vikArairupasRujyate sharIram||7||  
 
tadetat srotasAM prakRutibhUtatvAnna vikArairupasRujyate sharIram||7||  
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</div></div>
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<div style="text-align:justify;">
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I will give examples of some types of [[srotas]] according to their origin and abnormalities, which will suffice for the learned to know about those not mentioned here and for the mediocre to grasp them fully. Some of the major [[srotas]] include those carrying ''prana'' i.e. vital breath, ''udaka'' or water, ''anna'' or food, [[rasa dhatu]] or plasma, [[rakta dhatu]] or red blood, [[mamsa dhatu]] or muscle, [[meda dhatu]] or adipose, [[asthi dhatu]] or bone, [[majja dhatu]] or marrow, [[shukra dhatu]] i.e. reproductive elements, [[mutra]] or urine, [[purisha]] or feces and ''sweda'' or sweat. As regards [[vata]]-[[pitta]]-[[kapha]], they move all over the body with all the ''srotamsi'' serving as their passages. Similarly, for mind etc. which transcend sense organs, the entire sentient body serves as a passage as well as its location. As long as these ''srotamsi'' are normal, the body is not inflicted with any disorder. [6-7]
 +
</div>
  
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I will give examples of some types of ''srotas'' according to their origin and abnormalities, which will suffice for the learned to know about those not mentioned here and for the mediocre to grasp them fully. Some of the major ''srotas'' include those carrying ''prana'' i.e. vital breath, ''udaka'' or water, ''anna'' or food, ''rasa'' or plasma, ''rakta'' or red blood, ''mamsa'' or muscle, ''meda'' or adipose, ''asthi'' or bone, ''majja'' or marrow, ''shukra'' i.e. reproductive elements, ''mutra'' or urine, ''purisha'' or feces and ''sweda'' or sweat. As regards ''vata-pittta-kapha'', they move all over the body with all the ''srotamsi'' serving as their passages. Similarly, for mind etc. which transcend sense organs, the entire sentient body serves as a passage as well as its location. As long as these ''srotamsi'' are normal, the body is not inflicted with any disorder. [6-7]
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=== Roots of transportation channels and signs of their vitiation ===
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==== Roots of transportation channels and signs of their vitiation ====
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तत्र प्राणवहानां स्रोतसां हृदयं मूलं महास्रोतश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अतिसृष्टमतिबद्धं कुपितमल्पाल्पमभीक्ष्णं वा सशब्दशूलमुच्छ्वसन्तं दृष्ट्वा प्राणवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|
  
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तत्र प्राणवहानां स्रोतसां हृदयं मूलं महास्रोतश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अतिसृष्टमतिबद्धं कुपितमल्पाल्पमभीक्ष्णं वा सशब्दशूलमुच्छ्वसन्तं दृष्ट्वा प्राणवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्| उदकवहानां स्रोतसां तालुमूलं क्लोम च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- जिह्वाताल्वोष्ठकण्ठक्लोमशोषं पिपासां चातिप्रवृद्धां दृष्ट्वोदकवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्| अन्नवहानां स्रोतसामामाशयो मूलं वामं च पार्श्वं, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अनन्नाभिलषणमरोचकविपाकौ छर्दिं च दृष्ट्वाऽन्नवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्| रसवहानां स्रोतसां हृदयं मूलं दश च धमन्यः| शोणितवहानां स्रोतसां यकृन्मूलं  प्लीहा च| मांसवहानां च स्रोतसां स्नायुर्मूलं त्वक् च| मेदोवहानां स्रोतसां वृक्कौ मूलं वपावहनं च| अस्थिवहानां स्रोतसां मेदो मूलं जघनं च| मज्जवहानां स्रोतसामस्थीनि मूलं सन्धयश्च| शुक्रवहानां स्रोतसां वृषणौ मूलं शेफश्च| प्रदुष्टानां तु खल्वेषां रसादिवहस्रोतसां विज्ञानान्युक्तानि विविधाशितपीतीये; यान्येव हि धातूनां  प्रदोषविज्ञानानि तान्येव यथास्वं प्रदुष्टानां धातुस्रोतसाम्| मूत्रवहानां स्रोतसां बस्तिर्मूलं वङ्क्षणौ च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- अतिसृष्टमतिबद्धं प्रकुपितमल्पाल्पमभीक्ष्णं वा बहलं सशूलं मूत्रयन्तं दृष्ट्वा मूत्रवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्| पुरीषवहानां स्रोतसां पक्वाशयो मूलं स्थूलगुदं च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- कृच्छ्रेणाल्पाल्पं  
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उदकवहानां स्रोतसां तालुमूलं क्लोम च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- जिह्वाताल्वोष्ठकण्ठक्लोमशोषं पिपासां चातिप्रवृद्धां दृष्ट्वोदकवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|  
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सशब्दशूलमतिद्रवमतिग्रथितमतिबहु चोपविशन्तं दृष्ट्वा पुरीषवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्| स्वेदवहानां स्रोतसां मेदो मूलं लोमकूपाश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा-अस्वेदनमतिस्वेदनं पारुष्यमतिश्लक्ष्णतामङ्गस्य परिदाहं लोमहर्षं च दृष्ट्वा स्वेदवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्||८||
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अन्नवहानां स्रोतसामामाशयो मूलं वामं च पार्श्वं, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अनन्नाभिलषणमरोचकविपाकौ छर्दिं च दृष्ट्वाऽन्नवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|  
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रसवहानां स्रोतसां हृदयं मूलं दश च धमन्यः|  
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शोणितवहानां स्रोतसां यकृन्मूलं  प्लीहा च|  
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मांसवहानां च स्रोतसां स्नायुर्मूलं त्वक् च|  
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मेदोवहानां स्रोतसां वृक्कौ मूलं वपावहनं च|  
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अस्थिवहानां स्रोतसां मेदो मूलं जघनं च|  
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मज्जवहानां स्रोतसामस्थीनि मूलं सन्धयश्च|  
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शुक्रवहानां स्रोतसां वृषणौ मूलं शेफश्च|  
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प्रदुष्टानां तु खल्वेषां रसादिवहस्रोतसां विज्ञानान्युक्तानि विविधाशितपीतीये; यान्येव हि धातूनां  प्रदोषविज्ञानानि तान्येव यथास्वं प्रदुष्टानां धातुस्रोतसाम्|  
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मूत्रवहानां स्रोतसां बस्तिर्मूलं वङ्क्षणौ च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- अतिसृष्टमतिबद्धं प्रकुपितमल्पाल्पमभीक्ष्णं वा बहलं सशूलं मूत्रयन्तं दृष्ट्वा मूत्रवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|  
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पुरीषवहानां स्रोतसां पक्वाशयो मूलं स्थूलगुदं च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- कृच्छ्रेणाल्पाल्पं  
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सशब्दशूलमतिद्रवमतिग्रथितमतिबहु चोपविशन्तं दृष्ट्वा पुरीषवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|  
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स्वेदवहानां स्रोतसां मेदो मूलं लोमकूपाश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा-अस्वेदनमतिस्वेदनं पारुष्यमतिश्लक्ष्णतामङ्गस्य परिदाहं लोमहर्षं च दृष्ट्वा स्वेदवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्||८||
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tatra prāṇavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ mahāsrōtaśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ kupitamalpālpamabhīkṣṇaṁ vā saśabdaśūlamucchvasantaṁ dr̥ṣṭvā prāṇavahānyasya srōtāṁsi praduṣṭānītividyāt| udakavahānāṁ srōtasāṁ tālumūlaṁ klōma ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- jihvātālvōṣṭhakaṇṭhaklōmaśōṣaṁ pipāsāṁ cātipravr̥ddhāṁ dr̥ṣṭvōdakavahānyasya srōtāṁsi praduṣṭānīti vidyāt| annavahānāṁ srōtasāmāmāśayō mūlaṁ vāmaṁca pārśvaṁ, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- anannābhilaṣaṇamarōcakavipākau chardiṁ c dr̥ṣṭvā'nnavahānyasya srōtāṁsi praduṣṭānīti vidyāt| rasavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ daśa ca dhamanyaḥ| śōṇitavahānāṁ srōtasāṁ yakr̥nmūlaṁ plīhā ca|  māṁsavahānāṁ ca srōtasāṁ snāyurmūlaṁ tvak ca| mēdōvahānāṁ srōtasāṁ vr̥kkaumūlaṁ vapāvahanaṁ ca| asthivahānāṁ srōtasāṁ mēdō mūlaṁ jaghanaṁ ca| majjavahānāṁ srōtasāmasthīni mūlaṁ sandhayaśca| śukravahānāṁ srōtasāṁ vr̥ṣaṇau mūlaṁ śēphaśca| praduṣṭānāṁ tu khalvēṣāṁ rasādivahasrōtasāṁ vijñānānyuktāni vividhāśitapītīyē; yānyēva hi dhātūnāṁ pradōṣavijñānāni tānyēva yathāsvaṁ praduṣṭānāṁ dhātusrōtasām| mūtravahānāṁ srōtasāṁ bastirmūlaṁ vaṅkṣaṇau ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁbhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ prakupitamalpālpamabhīkṣṇaṁ vā bahalaṁ saśūlaṁ mūtrayantaṁ dr̥ṣṭvā mūtravahānyasya srōtāṁsi praduṣṭānīti vidyāt| purīṣavahānāṁ srōtasāṁ pakvāśayō mūlaṁ sthūlagudaṁ ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- kr̥cchrēṇālpālpaṁ saśabdaśūlamatidravamatigrathitamatibahu cōpaviśantaṁ  dr̥ṣṭvā purīṣavahānyasya srōtāṁsi praduṣṭānīti vidyāt| svēdavahānāṁ srōtasāṁ mēdō mūlaṁ lōmakūpāśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- asvēdanamatisvēdanaṁ pāruṣyamatiślakṣṇatāmaṅgasya paridāhaṁ lōmaharṣaṁ ca dr̥ṣṭvā svēdavahānyasya srōtāṁsi praduṣṭānīti vidyāt||8||
 
tatra prāṇavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ mahāsrōtaśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ kupitamalpālpamabhīkṣṇaṁ vā saśabdaśūlamucchvasantaṁ dr̥ṣṭvā prāṇavahānyasya srōtāṁsi praduṣṭānītividyāt| udakavahānāṁ srōtasāṁ tālumūlaṁ klōma ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- jihvātālvōṣṭhakaṇṭhaklōmaśōṣaṁ pipāsāṁ cātipravr̥ddhāṁ dr̥ṣṭvōdakavahānyasya srōtāṁsi praduṣṭānīti vidyāt| annavahānāṁ srōtasāmāmāśayō mūlaṁ vāmaṁca pārśvaṁ, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- anannābhilaṣaṇamarōcakavipākau chardiṁ c dr̥ṣṭvā'nnavahānyasya srōtāṁsi praduṣṭānīti vidyāt| rasavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ daśa ca dhamanyaḥ| śōṇitavahānāṁ srōtasāṁ yakr̥nmūlaṁ plīhā ca|  māṁsavahānāṁ ca srōtasāṁ snāyurmūlaṁ tvak ca| mēdōvahānāṁ srōtasāṁ vr̥kkaumūlaṁ vapāvahanaṁ ca| asthivahānāṁ srōtasāṁ mēdō mūlaṁ jaghanaṁ ca| majjavahānāṁ srōtasāmasthīni mūlaṁ sandhayaśca| śukravahānāṁ srōtasāṁ vr̥ṣaṇau mūlaṁ śēphaśca| praduṣṭānāṁ tu khalvēṣāṁ rasādivahasrōtasāṁ vijñānānyuktāni vividhāśitapītīyē; yānyēva hi dhātūnāṁ pradōṣavijñānāni tānyēva yathāsvaṁ praduṣṭānāṁ dhātusrōtasām| mūtravahānāṁ srōtasāṁ bastirmūlaṁ vaṅkṣaṇau ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁbhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ prakupitamalpālpamabhīkṣṇaṁ vā bahalaṁ saśūlaṁ mūtrayantaṁ dr̥ṣṭvā mūtravahānyasya srōtāṁsi praduṣṭānīti vidyāt| purīṣavahānāṁ srōtasāṁ pakvāśayō mūlaṁ sthūlagudaṁ ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- kr̥cchrēṇālpālpaṁ saśabdaśūlamatidravamatigrathitamatibahu cōpaviśantaṁ  dr̥ṣṭvā purīṣavahānyasya srōtāṁsi praduṣṭānīti vidyāt| svēdavahānāṁ srōtasāṁ mēdō mūlaṁ lōmakūpāśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- asvēdanamatisvēdanaṁ pāruṣyamatiślakṣṇatāmaṅgasya paridāhaṁ lōmaharṣaṁ ca dr̥ṣṭvā svēdavahānyasya srōtāṁsi praduṣṭānīti vidyāt||8||
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purIShavahAnAM srotasAM pakvAshayo mUlaM sthUlagudaM [3] ca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- kRucchreNAlpAlpaM sashabdashUlamatidravamatigrathitamatibahucopavishantaM dRuShTvA purIShavahAnyasya srotAMsi praduShTAnIti vidyAt|  
 
purIShavahAnAM srotasAM pakvAshayo mUlaM sthUlagudaM [3] ca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- kRucchreNAlpAlpaM sashabdashUlamatidravamatigrathitamatibahucopavishantaM dRuShTvA purIShavahAnyasya srotAMsi praduShTAnIti vidyAt|  
 
svedavahAnAM srotasAM medo mUlaM lomakUpAshca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- asvedanamatisvedanaM pAruShyamatishlakShNatAma~ggasyaparidAhaM lomaharShaM ca dRuShTvA svedavahAnyasya srotAMsi praduShTAnIti vidyAt||8||  
 
svedavahAnAM srotasAM medo mUlaM lomakUpAshca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- asvedanamatisvedanaM pAruShyamatishlakShNatAma~ggasyaparidAhaM lomaharShaM ca dRuShTvA svedavahAnyasya srotAMsi praduShTAnIti vidyAt||8||  
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For ''pranavaha srotas'', the origin is the ''hridaya'' as well as the ''mahasrotas'', The symptoms appearing when they are afflicted include too long, too short, aggravated, shallow or frequent breaths with sound and pain. This indicates the affliction of ''pranavaha srotas''.
 
For ''pranavaha srotas'', the origin is the ''hridaya'' as well as the ''mahasrotas'', The symptoms appearing when they are afflicted include too long, too short, aggravated, shallow or frequent breaths with sound and pain. This indicates the affliction of ''pranavaha srotas''.
  
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''Annavaha srotamsi'' have their origin in stomach and the left side of the trunk. The symptoms of their afflictions include lack of appetite, anorexia, indigestion and vomiting.  
 
''Annavaha srotamsi'' have their origin in stomach and the left side of the trunk. The symptoms of their afflictions include lack of appetite, anorexia, indigestion and vomiting.  
  
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The ''rasavaha srotamsi'' have their origin in ''hridaya'' i.e. heart and ''dashadhamanis'' i.e. ten major arterial trunks. The ''raktavaha srotamsi'' have their origin in liver and spleen. ''Mamsavaha srotamsi'' have their root in ligaments and the skin. ''Medovaha srotas'' has its root in the ''vrikka'' i.e. kidney and omentum. ''Asthivaha srotamsi'' arise from ''medas'' i.e. fat and buttocks. ''Majjavaha srotas'' has its origin in bones and joints while the ''shukravaha srotas'' has its roots in testicles and penis. As regards their morbidities, the same has been described in the chapter on various foods and drinks. The symptoms of the affected ''srotamsi'' carrying ''dhatus'' are the same as those of the respective ''dhatus''.
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The [[rasa dhatu]]vaha srotamsi have their origin in ''hridaya'' i.e. heart and ''dashadhamanis'' i.e. ten major arterial trunks. The [[rakta dhatu]] vaha srotamsi have their origin in liver and spleen. [[Mamsa dhatu]]vaha srotamsi have their root in ligaments and the skin. [[Meda dhatu]]vaha [[srotas]] has its root in the ''vrikka'' i.e. kidney and omentum.[[Asthi dhatu]]vaha srotamsiarise from ''medas'' i.e. fat and buttocks.[[Majja dhatu]]vaha srotas has its origin in bones and joints while the [[shukra dhatu]]vaha srotas has its roots in testicles and penis. As regards their morbidities, the same has been described in the chapter on various foods and drinks. The symptoms of the affected ''srotamsi'' carrying [[dhatu]] are the same as those of the respective [[dhatu]].
  
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The ''mutravaha srotas'' i.e. the channels carrying urine originate from ''basti'' and ''vankshana'' (pelvic region including kidneys and the urinary bladder). The symptoms of their affliction include excessive excretion, excessive obstruction or suppression of urine, vitiated, diminished or frequent, thick urine with pain.
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The [[mutra]]vaha [[srotas]] i.e. the channels carrying urine originate from basti and ''vankshana'' (pelvic region including kidneys and the urinary bladder). The symptoms of their affliction include excessive excretion, excessive obstruction or suppression of urine, vitiated, diminished or frequent, thick urine with pain.
  
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''Purishvaha srotas'', the channels carrying feces, have their origin in colon and anorectal region. Symptoms of their morbidity include difficulty in evacuating bowels, scanty stools, passage with sound and pain, loose motions, or irritable/irregular bowels.
+
[[Purisha]]vaha [[srotas]], the channels carrying feces, have their origin in colon and anorectal region. Symptoms of their morbidity include difficulty in evacuating bowels, scanty stools, passage with sound and pain, loose motions, or irritable/irregular bowels.
  
 
''Swedavaha srotamsi'' carrying the sweat has their root in the adipose tissue and hair follicles. The symptoms of their affliction are loss of perspiration, excessive perspiration, coarseness, excessive smoothness, excessive burning sensation and horripilation. (8)
 
''Swedavaha srotamsi'' carrying the sweat has their root in the adipose tissue and hair follicles. The symptoms of their affliction are loss of perspiration, excessive perspiration, coarseness, excessive smoothness, excessive burning sensation and horripilation. (8)
 +
</div>
  
−
==== Synonyms of ''srotasa'' ====
+
=== Synonyms of srotasa ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
स्रोतांसि, सिराः, धमन्यः,रसायन्यः, रसवाहिन्यः, नाड्यः, पन्थानः,मार्गाः, शरीरच्छिद्राणि, संवृतासंवृतानि, स्थानानि, आशयाः, निकेताश्चेति शरीरधात्ववकाशानां लक्ष्यालक्ष्याणां नामानि भवन्ति| तेषां प्रकोपात् स्थानस्थाश्चैव मार्गगाश्च शरीरधातवःप्रकोपमापद्यन्ते, इतरेषां प्रकोपादितराणि च| स्रोतांसि स्रोतांस्येव, धातवश्च धातूनेव प्रदूषयन्ति प्रदुष्टाः| तेषां सर्वेषामेव वातपित्तश्लेष्माणः प्रदुष्टा दूषयितारो भवन्ति, दोषस्वभावादिति||९||
 
स्रोतांसि, सिराः, धमन्यः,रसायन्यः, रसवाहिन्यः, नाड्यः, पन्थानः,मार्गाः, शरीरच्छिद्राणि, संवृतासंवृतानि, स्थानानि, आशयाः, निकेताश्चेति शरीरधात्ववकाशानां लक्ष्यालक्ष्याणां नामानि भवन्ति| तेषां प्रकोपात् स्थानस्थाश्चैव मार्गगाश्च शरीरधातवःप्रकोपमापद्यन्ते, इतरेषां प्रकोपादितराणि च| स्रोतांसि स्रोतांस्येव, धातवश्च धातूनेव प्रदूषयन्ति प्रदुष्टाः| तेषां सर्वेषामेव वातपित्तश्लेष्माणः प्रदुष्टा दूषयितारो भवन्ति, दोषस्वभावादिति||९||
 +
<div class="mw-collapsible-content">
  
 
srōtāṁsi,sirāḥ, dhamanyaḥ, rasāyanyaḥ,rasavāhinyaḥ, nāḍyaḥ, panthānaḥ, mārgāḥ, śarīracchidrāṇi,saṁvr̥tāsaṁvr̥tāni,sthānāni, āśayāḥ, nikētāścēti śarīradhātvavakāśānāṁ lakṣyālakṣyāṇāṁ nāmāni bhavanti| tēṣāṁ prakōpāt sthānasthāścaiva mārgagāśca śarīradhātavaḥ prakōpamāpadyantē, itarēṣāṁ  prakōpāditarāṇica| srōtāṁsi srōtāṁsyēva, dhātavaśca dhātūnēva pradūṣayanti praduṣṭāḥ| tēṣāṁ sarvēṣāmēva vātapittaślēṣmāṇaḥ praduṣṭā dūṣayitārō bhavanti, dōṣasvabhāvāditi||9||
 
srōtāṁsi,sirāḥ, dhamanyaḥ, rasāyanyaḥ,rasavāhinyaḥ, nāḍyaḥ, panthānaḥ, mārgāḥ, śarīracchidrāṇi,saṁvr̥tāsaṁvr̥tāni,sthānāni, āśayāḥ, nikētāścēti śarīradhātvavakāśānāṁ lakṣyālakṣyāṇāṁ nāmāni bhavanti| tēṣāṁ prakōpāt sthānasthāścaiva mārgagāśca śarīradhātavaḥ prakōpamāpadyantē, itarēṣāṁ  prakōpāditarāṇica| srōtāṁsi srōtāṁsyēva, dhātavaśca dhātūnēva pradūṣayanti praduṣṭāḥ| tēṣāṁ sarvēṣāmēva vātapittaślēṣmāṇaḥ praduṣṭā dūṣayitārō bhavanti, dōṣasvabhāvāditi||9||
Line 133: Line 201:
 
srotAMsi srotAMsyeva, dhAtavashca dhAtUneva pradUShayanti praduShTAH|  
 
srotAMsi srotAMsyeva, dhAtavashca dhAtUneva pradUShayanti praduShTAH|  
 
teShAM sarveShAmeva vAtapittashleShmANaH praduShTA dUShayitAro bhavanti, doShasvabhAvAditi||9||
 
teShAM sarveShAmeva vAtapittashleShmANaH praduShTA dUShayitAro bhavanti, doShasvabhAvAditi||9||
 +
</div></div>
  
−
''Srotas, sira, dhamani, rasayani, rasavahini, nadi, pantha, marga, sharirachhidra, samritasavritta, sthana, ashaya'' and ''niketa'' are the names of visible and invisible spaces within the ''sharira dhatus'' (body tissues). Due to morbidity of these channels related to ''sharira dhatus'', any passage that is undergoing transformation or is in a fully transformed state of respective ''sharira dhatu'' also gets affected. Likewise, morbidity of other ''srotamsi'' affects the respective contents. The ''srotamsi'' affect related ''srotas'' and so do the ''dhatus''. Because of their nature, vitiated ''vata-pitta-kapha'' tend to infect all that they come in contact with. [9]
+
<div style="text-align:justify;">
 +
[[Srotas]], sira, dhamani, rasayani, rasavahini, nadi, pantha, marga, sharirachhidra, samritasavritta, sthana, ashaya'' and ''niketa'' are the names of visible and invisible spaces within the ''sharira [[dhatu]] (body tissues). Due to morbidity of these channels related to sharira [[dhatu]], any passage that is undergoing transformation or is in a fully transformed state of respective sharira [[dhatu]] also gets affected. Likewise, morbidity of other ''srotamsi'' affects the respective contents. The ''srotamsi'' affect related [[srotas]] and so do the [[dhatu]]. Because of their nature, vitiated [[vata]]-[[pitta]]-[[kapha]] tend to infect all that they come in contact with. [9]
 +
</div>
  
−
==== Causes of vitiation of ''srotasa'' ====
+
=== Causes of vitiation of srotasa ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
भवन्ति चात्र-  
 
भवन्ति चात्र-  
Line 164: Line 236:
  
 
व्यायामादतिसन्तापाच्छीतोष्णाक्रमसेवनात् | स्वेदवाहीनि दुष्यन्ति क्रोधशोकभयैस्तथा||२२||
 
व्यायामादतिसन्तापाच्छीतोष्णाक्रमसेवनात् | स्वेदवाहीनि दुष्यन्ति क्रोधशोकभयैस्तथा||२२||
 +
<div class="mw-collapsible-content">
  
 
bhavanti cātra-  
 
bhavanti cātra-  
Line 233: Line 306:
 
vyAyAmAdatisantApAcchItoShNAkramasevanAt [2] |  
 
vyAyAmAdatisantApAcchItoShNAkramasevanAt [2] |  
 
svedavAhIni duShyanti krodhashokabhayaistathA||22||  
 
svedavAhIni duShyanti krodhashokabhayaistathA||22||  
 +
</div></div>
  
 
So, the verses:
 
So, the verses:
 +
<div style="text-align:justify;">
 +
''Pranavaha srotamsi'' are affected due to wasting, suppression of urges, roughness, physical exercise during hunger and affection of other [[srotas]].
  
−
''Pranavaha srotamsi'' are affected due to wasting, suppression of urges, roughness, physical exercise during hunger and affection of other ''srotas''. The ''udakavah srotamsi'' are affected due to heat, ''ama'', fear, excessive alcohol drinking, consumption of dry food and suppression of thirst. ''Annavaha srotamsi'' are affected due to overeating, untimely eating, unwholesome food and derangement of digestive fire. Those who eat food that is heavy, cold, over-unctuous and in excessive quantity and perform excessive mental work suffer from disorders of ''rasavaha srotas''. Those who consume food and drinks which may cause a sensation of burning and those who consume unctuous, hot and liquid food and get exposed to Sun or fire, are afflicted by disorders of ''raktavaha srotas''. Those who consume lot of channel-blocking, bulky and heavy food and also sleep during the day suffer from disorders of ''mamsavaha srotas''. The ''medovaha srotas'' is afflicted due to lack of physical exercise, sleeping during the day, and excessive intake of fatty food and alcoholic drinks. The ''asthivaha srotamsi'' are affected due to excessive physical exercise, excessive jerks to the body, excessive rubbing of bones and constant use of ''vata''-aggravating material. The ''majjavaha srotamsi'' are afflicted due to crushing, excessive discharge, trauma, compression and repeated consumption of incompatible foods. ''Shukravaha srotamsi'' are affected  due to sexual acts at inappropriate hours and through non-vaginal tract, suppression of discharge of semen, excessive coitus and faulty surgical procedures, or if ''kshara'' and ''agni karma'' procedures are administered for cauterization. The ''mutravaha srotamsi'' are affected due to consumption of water, food and coitus during the urge for micturition, suppression of the urge of micturition specially in persons who are suffering from wasting and trauma. ''Purishvaha srotas'' are afflicted due to holding up the urge for bowel movement, over eating, eating during indigestion and when the previous meal is still not digested especially in persons with poor digestion and who are emaciated. ''Swedavaha srotas'' are affected due to excessive physical exercise, excessive heat, inappropriate use of hot and cold substances, or emotions such as anxiety, anger, grief and fear. [10-22]
+
The ''udakavah srotamsi'' are affected due to heat, [[ama]], fear, excessive alcohol drinking, consumption of dry food and suppression of thirst.  
  
−
==== General etiology of vitiation ====
+
''Annavaha srotamsi'' are affected due to overeating, untimely eating, unwholesome food and derangement of digestive fire.
 +
 
 +
Those who eat food that is heavy, cold, over-unctuous and in excessive quantity and perform excessive mental work suffer from disorders of [[rasa dhatu]]vaha [[srotas]].
 +
 
 +
Those who consume food and drinks which may cause a sensation of burning and those who consume unctuous, hot and liquid food and get exposed to Sun or fire, are afflicted by disorders of [[rakta dhatu]]vaha [[srotas]].
 +
 
 +
Those who consume lot of channel-blocking, bulky and heavy food and also sleep during the day suffer from disorders of [[mamsa dhatu]]vaha [[srotas]].
 +
 
 +
The [[meda dhatu]]vaha [[srotas]] is afflicted due to lack of physical exercise, sleeping during the day, and excessive intake of fatty food and alcoholic drinks.
 +
 
 +
The [[asthi dhatu]]vaha srotamsi are affected due to excessive physical exercise, excessive jerks to the body, excessive rubbing of bones and constant use of [[vata]]-aggravating material.
 +
 
 +
The [[majja dhatu]]vaha srotamsi are afflicted due to crushing, excessive discharge, trauma, compression and repeated consumption of incompatible foods.
 +
 
 +
[[Shukra dhatu]]vaha srotamsi are affected  due to sexual acts at inappropriate hours and through non-vaginal tract, suppression of discharge of semen, excessive coitus and faulty surgical procedures, or if ''kshara'' and agni karma procedures are administered for cauterization.
 +
 
 +
The [[mutra]]vaha srotamsi'' are affected due to the consumption of water, food and coitus during the urge for micturition, suppression of the urge of micturition specially in persons who are suffering from wasting and trauma.
 +
 
 +
[[Purisha]]vaha [[srotas]] are afflicted due to suppression of urge of defecation, over eating, eating during indigestion, especially in persons with poor digestion and who are emaciated.
 +
 
 +
Swedavaha [[srotas]] are affected due to excessive physical exercise, excessive heat, inappropriate use of hot and cold substances, or emotions such as anxiety, anger, grief and fear. [10-22]
 +
</div>
 +
 
 +
=== General etiology of vitiation ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
आहारश्च विहारश्च यः स्याद्दोषगुणैः समः|  
 
आहारश्च विहारश्च यः स्याद्दोषगुणैः समः|  
 
धातुभिर्विगुणश्चापि स्रोतसां स प्रदूषकः||२३||
 
धातुभिर्विगुणश्चापि स्रोतसां स प्रदूषकः||२३||
 +
<div class="mw-collapsible-content">
  
 
āhāraśca vihāraśca yaḥ syāddōṣaguṇaiḥ samaḥ|  
 
āhāraśca vihāraśca yaḥ syāddōṣaguṇaiḥ samaḥ|  
Line 248: Line 349:
 
AhArashca vihArashca yaH syAddoShaguNaiH samaH|  
 
AhArashca vihArashca yaH syAddoShaguNaiH samaH|  
 
dhAtubhirviguNashcApi srotasAM sa pradUShakaH||23||  
 
dhAtubhirviguNashcApi srotasAM sa pradUShakaH||23||  
 +
</div></div>
  
−
Diet and lifestyle that are suitable to ''doshas'' (similar in properties of ''dosha'') and unsuitable to ''dhatus'' (dis-similar in properties of ''dhatu'')in their properties cause morbidity in ''srotamsi''. [23]
+
Diet and lifestyle that are suitable to [[dosha]] (similar in properties of [[dosha]]) and unsuitable to [[dhatu]] (dis-similar in properties of [[dhatu]])in their properties cause morbidity in ''srotamsi''. [23]
  
−
==== Four features of ''srotas'' morbidity ====
+
=== Four features of ''srotas'' morbidity ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
अतिप्रवृत्तिः सङ्गो वा सिराणां ग्रन्थयोऽपि वा|  
 
अतिप्रवृत्तिः सङ्गो वा सिराणां ग्रन्थयोऽपि वा|  
 
विमार्गगमनं चापि स्रोतसां दुष्टिलक्षणम्||२४||
 
विमार्गगमनं चापि स्रोतसां दुष्टिलक्षणम्||२४||
 +
<div class="mw-collapsible-content">
  
 
atipravr̥ttiḥ saṅgō vā sirāṇāṁ granthayō'pi vā|  
 
atipravr̥ttiḥ saṅgō vā sirāṇāṁ granthayō'pi vā|  
Line 261: Line 365:
 
atipravRuttiH sa~ggo vA sirANAM granthayo~api vA|  
 
atipravRuttiH sa~ggo vA sirANAM granthayo~api vA|  
 
vimArgagamanaM cApi srotasAM duShTilakShaNam||24||
 
vimArgagamanaM cApi srotasAM duShTilakShaNam||24||
 +
</div></div>
  
−
Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of ''srotas''. [24]
+
Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of [[srotas]]. [24]
 +
 
 +
=== Characteristics of ''srotas'' ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च|  
 
स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च|  
 
स्रोतांसि दीर्घाण्याकृत्या प्रतानसदृशानि च||२५||
 
स्रोतांसि दीर्घाण्याकृत्या प्रतानसदृशानि च||२५||
 +
<div class="mw-collapsible-content">
  
 
svadhātusamavarṇāni vr̥ttasthūlānyaṇūni ca|  
 
svadhātusamavarṇāni vr̥ttasthūlānyaṇūni ca|  
Line 272: Line 381:
 
svadhAtusamavarNAni vRuttasthUlAnyaNUni ca|  
 
svadhAtusamavarNAni vRuttasthUlAnyaNUni ca|  
 
srotAMsi dIrghANyAkRutyA pratAnasadRushAni ca||25||
 
srotAMsi dIrghANyAkRutyA pratAnasadRushAni ca||25||
 +
</div></div>
  
−
''Srotamsi'' have color similar to those of the ''dhatus'' they carry and are tubular, large or small, long and tendril-like in shape. [25]
+
''Srotamsi'' have color similar to those of the [[dhatu]] they carry and are tubular, large or small, long and tendril-like in shape. [25]
  
−
==== General principles of management ====
+
=== General principles of management ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
प्राणोदकान्नवाहानां दुष्टानां श्वासिकी क्रिया| कार्या तृष्णोपशमनी तथैवामप्रदोषिकी||२६||  
 
प्राणोदकान्नवाहानां दुष्टानां श्वासिकी क्रिया| कार्या तृष्णोपशमनी तथैवामप्रदोषिकी||२६||  
Line 282: Line 393:
  
 
मूत्रविट्स्वेदवाहानां चिकित्सा मौत्रकृच्छ्रिकी| तथाऽतिसारिकी कार्या तथा ज्वरचिकित्सिकी||२८||
 
मूत्रविट्स्वेदवाहानां चिकित्सा मौत्रकृच्छ्रिकी| तथाऽतिसारिकी कार्या तथा ज्वरचिकित्सिकी||२८||
 +
<div class="mw-collapsible-content">
  
 
prāṇōdakānnavāhānāṁ duṣṭānāṁ śvāsikī kriyā| kāryā tr̥ṣṇōpaśamanī tathaivāmapradōṣikī||26||  
 
prāṇōdakānnavāhānāṁ duṣṭānāṁ śvāsikī kriyā| kāryā tr̥ṣṇōpaśamanī tathaivāmapradōṣikī||26||  
Line 297: Line 409:
 
mUtraviTsvedavAhAnAM cikitsA mautrakRucchrikI|  
 
mUtraviTsvedavAhAnAM cikitsA mautrakRucchrikI|  
 
tathA~atisArikI kAryA tathA jvaracikitsikI||28||
 
tathA~atisArikI kAryA tathA jvaracikitsikI||28||
 +
</div></div>
  
−
The treatment of vitiated ''pranavaha, udakavaha'' and ''annavaha srotas'' are the same as those described for treating ''shwasa, trishna'' and ''amapradosha''. In disorders of ''rasavaha srota'', the treatment described in chapter  on various foods and drinks(28th of [[Sutra Sthana]]) should be used in respective diseases. In the morbidities of ''mutravaha srotas, purishavaha srotas'' and ''swedavaha srotas'', the treatment indicated should be the same as mentioned for dysuria, diarrhea and fever respectively. [26-28]
+
<div style="text-align:justify;">
 +
The treatment of vitiated [[pranavaha]], [[udakavaha]] and [[annavaha]] [[srotas]] are the same as those described for treating [[shwasa]], [[Trishna Chikitsa|trishna]] and [[Ama|amapradosha]]. In disorders of [[rasa dhatu]]vaha [[srotas]], the treatment described in chapter  on various foods and drinks(28th of [[Sutra Sthana]]) should be used in respective diseases. In the morbidities of [[mutra]]vaha srotas, [[purisha]]vaha [[srotas]] and [[Sweda|swedavaha]] [[srotas]], the treatment indicated should be the same as mentioned for dysuria, diarrhea and fever respectively. [26-28]
 +
</div>
  
−
==== Summary ====
+
=== Summary ===
 +
<div class="mw-collapsible mw-collapsed">
  
 
तत्र श्लोकाः-  
 
तत्र श्लोकाः-  
Line 309: Line 425:
  
 
केवलं विदितं यस्य शरीरं सर्वभावतः| शारीराः सर्वरोगाश्च स कर्मसु न मुह्यति||३१||
 
केवलं विदितं यस्य शरीरं सर्वभावतः| शारीराः सर्वरोगाश्च स कर्मसु न मुह्यति||३१||
 +
<div class="mw-collapsible-content">
  
 
tatra ślōkāḥ-
 
tatra ślōkāḥ-
Line 327: Line 444:
 
kevalaM viditaM yasya sharIraM sarvabhAvataH|  
 
kevalaM viditaM yasya sharIraM sarvabhAvataH|  
 
shArIrAH sarvarogAshca sa karmasu na muhyati||31||  
 
shArIrAH sarvarogAshca sa karmasu na muhyati||31||  
 +
</div></div>
  
−
To sum up the verses thus far, roots of the thirteen ''srotamsi'', general symptoms of their vitiation, synonyms, morbidity of ''srotas'' and ''dhatus'', etiological factors of the various afflictions and their treatment, and basic descriptions of the ''srotas'' are the subject of study in this chapter on ''srotas''. One who knows the body from all aspects and also all the bodily diseases does not get confused  when treating it. [29-31]
+
<div style="text-align:justify;">
 +
To sum up the verses thus far, roots of the thirteen ''srotamsi'', general symptoms of their vitiation, synonyms, morbidity of [[srotas]] and [[dhatu]], etiological factors of the various afflictions and their treatment, and basic descriptions of the [[srotas]] are the subject of study in this chapter on [[srotas]]. One who knows the body from all aspects and also all the bodily diseases does not get confused  when treating it. [29-31]
 +
</div>
 +
<div class="mw-collapsible mw-collapsed">
  
 
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने स्रोतोविमानं नाम पञ्चमोऽध्यायः||५||
 
इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने स्रोतोविमानं नाम पञ्चमोऽध्यायः||५||
 +
<div class="mw-collapsible-content">
  
 
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē vimānasthānē srōtōvimānaṁ nāma pañcamō'dhyāyaḥ||5||
 
ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē vimānasthānē srōtōvimānaṁ nāma pañcamō'dhyāyaḥ||5||
 +
</div></div>
 +
 +
Thus ends the fifth chapter  - on the specific features of the [[srotas]]  - of the [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charak. [5]
 +
 +
== Tattva Vimarsha (Fundamental Principles) ==
 +
<div style="text-align:justify;">
 +
*[[srotas]] are the basic biological transport and transformation systems in the body.
 +
*[[Dosha]] can pervade in these biological systems and also affect them due to their own causes.
 +
*The roots of [[srotas]] shall be considered while treating a disorder pertaining to specific [[srotas]].
 +
*Diet and lifestyle that are similar in properties of [[dosha]] and dissimilar in properties of [[dhatu]] cause morbidity in [[srotas]].
 +
 +
Therefore the causative factors of a disease are similar in properties of [[dosha]] and dissimilar in properties of [[dhatu]]. The management shall be designed accordingly.
 +
 +
*Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of [[srotas]]. Diagnosis of these shall be done first before designing the management protocol.
 +
</div>
 +
 +
== Vidhi Vimarsha (Applied Inferences) ==
 +
<div style="text-align:justify;">
 +
 +
===Meaning of srotas and vimana===
 +
 +
'''[[Srotas]]:''' The word [[srotas]] means a channel or a pathway with functions like secreting, oozing, leaking, and circulating. It refers to the macro and micro inner transport system of the body and pathways concerned with the function of accepting, rejecting as well as carrying the vital external supports for life from outside viz. ''prana'' (air), ''anna'' (food) and ''udak'' (water) which are essential to sustain life besides ejecting the excreta viz. [[mala]] (feces), [[mutra]] (urine) and ''sweda'' (sweat) in order to keep the internal environment clean. There are special systemic ''srotamsi'' for carrying/circulating the nutrients and bio-factors through each of the seven [[dhatu]]. Besides these gross channels there are innumerable micro channels, pathways and receptors specific for transmission and transportation of different bio-factors/bio-events, tangible or intangible in the body. The [[srotas]] system forms the basic matrix of all physiological, pathological as well as the pharmacological functions of the living body.
  
−
Thus ends the fifth chapter  - on the specific features of the ''srotas'' - of the [[Vimana Sthana]] in the treatise composed by Agnivesha and redacted by Charaka. [5]
+
'''Vimana:''' Methodology of assessment/measurement/identification of biological/clinical events of the living body.
  
−
=== ''Tattva Vimarsha'' ===
+
===Importance of chapter===
  
−
*''Srotasa'' are the basic biological transport and transformation systems in the body.
+
The chapter on [[Sroto Vimana]] deals with the subject of inner transport systems of the living body in a unique, holistic style and presenting almost a new way of understanding human biology. The living human body is comprised of innumerable micro and macro channels with specific functions. The tangible and intangible components of this [[srotas]] system are responsible for transport and circulation of all kinds of biological fluids, energies and impulses. Charak’s statement that our body is equipped with as many micro-channels as is the number of life events is an interesting way of looking at the circulatory system within the body. The subtle dimension of ''srotovijnana'' of [[Ayurveda]] seems to encompass all the minute structural and non-structural pathways and receptors which allow complex body functions. While deliberating on the micro-structural dimensions of ''srotovijnana'',[[Ayurveda]] does not forget to reflect that it is an applied bioscience that needs to be practiced by clinicians who may need to clinically examine the roots of these channels at a gross level. Hence, after initial reflection on the quantized microstructures, Charak presents a very practical scheme of 13 gross channels or physiological systems for routine pathological considerations and for clinical examinations in a patient. Following two aspects need to be kept in mind to understand the Ayurvedic concept of ''srotvijana'':
−
*''Doshas'' can pervade in these biological systems and also affect them due to their own causes.  
 
−
*The roots of ''srotasa'' shall be considered while treating a disorder pertaining to specific ''srotasa''.  
 
−
*Diet and lifestyle that are similar in properties of ''dosha'' and dissimilar in properties of ''dhatu'' cause morbidity in ''srotas''.
 
  
−
Therefore the causative factors of a disease are similar in properties of ''dosha'' and dissimilar in properties of ''dhatu''. The management shall be designed accordingly.
+
*The concept of cellular and molecular ''srotamsi'' is aptly reflected in the following verse:
 +
                                                   
 +
''Srotomayam hi shariram ; Yawantah purushe murtimanto
 +
Bhawavisheshah tawant ewasmin Srotasam prakara visheshah.''  
  
−
*Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of ''srotas''. Diagnosis of these shall be done first before designing management protocol.
+
(The body is a network of [[srotas]]. There are as many types of [[srotas]] as there are corporeal entities.)
  
−
=== Vidhi Vimarsha ===
+
[[Ayurveda]] in general and the [[Charak Samhita]] in particular presents its unique approach to the molecular physiology of the living body encompassing the entire range of micro transport tissues or channels, with the help of microstructure and nonstructural physiological mechanisms describing the same under [[Sroto Vimana]]. The bio receptors, the micro transport accelerator mechanisms and all kinds of designed micro barriers such as blood brain barrier etc. fall in the realm of micro [[srotas]]. This could be easily compared with the contemporary information prevalent today in molecular biology.
  
−
The chapter on [[Sroto Vimana]] deals with the subject of inner transport systems of the living body in a unique, holistic style and presenting almost a new way of understanding human biology. The living human body is comprised of innumerable micro and macro channels with specific functions. The tangible and intangible components of this srota system are responsible for transport and circulation of all kinds of biological fluids, energies and impulses. Charaka’s statement that our body is equipped with as many micro-channels as is the number of life events is an interesting way of looking at the circulatory system within the body. The subtle dimension of srotovijnana of Ayurveda seems to encompass all the minute structural and non-structural pathways and receptors which allow complex body functions. While deliberating on the micro-structural dimensions of srotovijnana, Ayurveda does not forget to reflect that it is an applied bioscience that needs to be practiced by clinicians who may need to clinically examine the roots of these channels at a gross level. Hence, after initial reflection on the quantized microstructures, Charaka presents a very practical scheme of 13 gross channels or physiological systems for routine pathological considerations and for clinical examinations in a patient. Following two aspects need to be kept in mind to understand the Ayurvedic concept of srotvijana:
+
*On the other hand, Charak describes 13 gross channels from the applied point of view of pathology, clinical medicine and diagnostics which is routinely used in examination of a patient in clinical settings. It seems Charak considers physiology as subtle and pathology as gross. As also mentioned in the introduction of this chapter, the described set of 13 channels are designed for following physio-pathological attributes, namely, three channels for intake of biologically needed material from outside such as air, water, food through three channels called ''pranavaha, udakavaha,'' and ''annavaha''. Besides, there are three other gross excretory functions associated with evacuation of bowels, urine and sweat through the three respective channels/systems called [[purisha]]vaha, [[mutra]]vaha, and ''swedavaha.''
−
  1. The concept of cellular and molecular  srotamsi is aptly reflected in the following verse:
 
−
                                                    Srotomayam hi shariram ; Yawantah purushe murtimanto
 
−
                                                    Bhawavisheshah tawant ewasmin Srotasam prakara visheshah.  
 
−
( The body is a network of srotasa. There are as many types of srotas as there are corporeal entities.)
 
−
Ayurveda in general and the [[Charaka Samhita]] in particular presents its unique approach to the molecular physiology of the living body encompassing the entire range of micro transport tissues or channels, with the help of microstructure and nonstructural physiological mechanisms describing the same under [[Sroto Vimana]]. The bio receptors, the micro transport accelerator mechanisms and all kinds of designed micro barriers such as blood brain barrier etc. fall in the realm of micro srotas. This could be easily compared with the contemporary information prevalent today in molecular biology.
 
  
−
2. On the other hand, Charaka describes 13 gross channels from the applied point of view of pathology, clinical medicine and diagnostics which is routinely used in examination of a patient in clinical settings. It seems Charaka considers physiology as subtle and pathology as gross. As also mentioned in the introduction of this chapter, the described set of 13 channels are designed for following physio-pathological attributes, namely, three channels for intake of biologically needed material from outside such as air, water, food through three channels called pranavaha,udakavaha, and annavaha. Besides, there are three other gross excretory functions associated with evacuation of bowels, urine and sweat through the three respective channels/systems called purishavaha, mutravaha, and swedavaha. Finally, there are the seven sustaining channels, one each for the seven dhatus or primordial tissues of the body namely rasavaha, raktavaha, mamsavaha. medovaha, asthivaha, majjavaha and shukravaha for perfusion of the dhatus viz. rasa, rakta, mamsa, meda, asthi, majja, shukra respectively. Each of these channels has been described to possess a pair of base organs called mula which forms the origin of the respective srotas.
+
Finally, there are the seven sustaining channels, one each for the seven [[dhatu]] or primordial tissues of the body namely rasavaha, raktavaha, mamsavaha, medovaha, asthivaha, majjavaha and shukravaha for perfusion of the [[dhatu]]viz. [[rasa dhatu]], [[rakta dhatu]], [[mamsa dhatu]], [[meda dhatu]], [[asthi dhatu]], [[majja dhatu]], and [[shukra dhatu]] respectively. Each of these channels has been described to possess a pair of base organs called ''mula'' which forms the origin of the respective [[srotas]].
−
These channels, both minute and gross, are vulnerable to afflictions from a set of srotas disorders viz. atipravritti or hyperactivity, sanga or hypoactivity, siragranthi or obstructive swelling, and vimarga gamana or diversion of function. Such srota dushti or vitiation are caused by a range of factors including ama, unhealthy particles ingested and inhaled from the atmosphere, and wear and tear in body due to routine physiology and stress. Ayurveda advocates protecting the channels from being blocked or vitiated by means of leading a healthy life style, eating healthy food as well as by practicing periodical samshodhana karma.
 
−
Future Scope for Research
 
−
1. This chapter deals with the micro and macro inner transport system of the living body.
 
−
Considering the high priority given to srotas system in Ayurveda it appears necessary to
 
−
scientifically probe into this important traditional concept. It may be useful to undertake
 
−
comparative studies with the contemporary knowledge about the membrane biology and
 
−
systemic endothelial system. Srotovijnana of Ayurveda is a rich area of molecular biology
 
−
research.
 
  
−
2. Srotavarodha (obstruction of channels) is the basic cause of pathology in Ayurveda.  
+
These channels, both minute and gross, are vulnerable to afflictions from a set of [[srotas]] disorders viz. ''atipravritti'' or hyperactivity, ''sanga'' or hypoactivity, ''siragranthi'' or obstructive swelling, and ''vimarga gamana'' or diversion of function. Such ''srota dushti'' or vitiation are caused by a range of factors including [[ama]], unhealthy particles ingested and inhaled from the atmosphere, and wear and tear in body due to routine physiology and stress. [[Ayurveda]] advocates protecting the channels from being blocked or vitiated by means of leading a healthy life style, eating healthy food as well as by practicing periodical ''samshodhana karma''.
−
There is a need of clinical and molecular study of the nature of srotavarodha occurring
+
</div>
−
in different clinical situations with a view to develop preventive and therapeutic
 
−
modalities on the lines of samshodhana chikitsa of Ayurveda beyond traditional panch
 
−
karma therapy.
 
  
−
3. Srotas- wise classification of different diseases with a view to develop systemic medicine  
+
=== Future scope for research ===
−
in Ayurveda which may facilitate the application of diagnostic and therapeutic  
+
<div style="text-align:justify;">
−
procedures.
+
#This chapter deals with the micro and macro inner transport system of the living body. Considering the high priority given to [[srotas]] system in [[Ayurveda]] it appears necessary to scientifically probe into this important traditional concept. It may be useful to undertake comparative studies with the contemporary knowledge about the membrane biology and systemic endothelial system. ''Srotovijnana'' of [[Ayurveda]] is a rich area of molecular biology research.
 +
#''Srotavarodha'' (obstruction of channels) is the basic cause of pathology in [[Ayurveda]]. There is a need of clinical and molecular study of the nature of ''srotavarodha'' occurring in different clinical situations with a view to develop preventive and therapeutic modalities on the lines of ''samshodhana chikitsa'' of [[Ayurveda]] beyond traditional [[Panchakarma]] therapy.
 +
#[[Srotas]]- wise classification of different diseases with a view to develop systemic medicine in [[Ayurveda]] which may facilitate the application of diagnostic and therapeutic procedures.
 +
</div>
  
−
=== Glossary of Technical words ===
+
==Related chapter==
  
−
[[Charaka Samhita]] [[Vimana Sthana]] chapter 5 : [[Sroto Vimana]].
+
[[Vividhashitapitiya Adhyaya]]
  
−
1. Srotas – The word srotas means a channel or a pathway with functions like secreting, oozing, leaking, and circulating. It refers to the macro and micro inner transport system of the body and pathways concerned with the function of accepting, rejecting as well as carrying the vital external supports for life from outside viz. prana (air), anna (food) and udak (water) which are essential to sustain life besides ejecting the excreta viz. mala (feces), mutra (urine) and sweda (sweat) in order to keep the milieu interior clean. There are special systemic srotamsi for carrying/circulating the nutrients and bio factors through each of the seven dhatus.  Besides these gross channels there are innumerable micro channels, pathways and receptors specific for transmission and transportation of different bio-factors/bio-events, tangible or intangible in the body. The srotas system forms the basic matrix of all physiological, pathological as well as the pharmacological functions of the living body.
+
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>
  
−
2. Vimana – Methodology of assessment/measurement/identification of biological/clinical events of the living body.
+
<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;
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3. Murtimantah – Material factors
+
  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;
−
4. Pranavaha Srotas – Respiratory system
+
font-size:8pt; font-face:verdana,sans-serif;  border:0.2em outset #ceebf7;
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5. Udakavaha Srotas – Hydration/dehydration system.
+
padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
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6. Annavaha Srotas - Digestive system
+
[[#top| Back to the Top ]]</span></div>
−
7. Rasavaha Srotas - Circulatory system.
 
−
8. Raktavaha Srotasa – Haemopoetic system
 
−
9. Mamsavaha Srotas – Muscular system
 
−
10. Medovaha Srotas - Adipose system
 
−
11. Asthivaha Srotas – Bone/Skeletal system
 
−
12. Majjavaha Srotas – Bone marrow
 
−
14. Shukravaha Srotas – Reproductive system
 
−
15. Mutravaha Srotas – Urinary system
 
−
16. Swedavaha Srotas – Perspiratory system
 
−
17. Purishavaha Srotas – Excretory GIT System
 
−
18. Talu – Palate
 
−
19. Kloma – Oropharynx ,the site where the hydration/dehydration manifest the most
 
−
20. Vama parswa – Left flank
 
−
21. Amashaya – Stomach
 
−
22. Hridaya – Heart/Brain
 
−
23. Dhamani –Arteries
 
−
24. Yakrit – Liver
 
−
25. Pleeha – Spleen
 
−
26. Basti – Urinary Bladder
 
−
27. Vanksana – Pelvic zone including kidneys & urinary bladder
 
−
28. Pakwashaya – Colon and Rectum
 
−
29. Sthula Guda – Rectum and Anus
 
−
30. Lomakupa – Hair follicles
 
−
31. Sira – Veins
 
−
32. Dhamani – Arteries-  
 
−
33. Rasayani – Micro channels carrying the plasma
 
−
34. Nadi – Any tubular structure of the body. Also used to  denote nerves
 
−
35. Ashaya – visceral space or reservoir
 
−
36. Ati-Pravritti – Hyperactivity
 
−
37. Sanga – Hypo-activity- obstruction
 
−
38. Siragranthi – Obstructive Swelling
 
−
39. Vimarga-Gamana – Diversion of flow or circulation
 
−
………………………………………………………………………………………………………………………………………………………………….
 

Latest revision as of 08:12, 23 February 2024

Cite.png

Vimana Sthana Chapter 5. Specific features of channels of transport and transformation

Sroto Vimana
Section/Chapter Vimana Sthana Chapter 5
Preceding Chapter Trividha Roga Vishesha Vijnaniya Vimana
Succeeding Chapter Roganika Vimana
Other Sections Sutra Sthana, Nidana Sthana, Sharira Sthana, Indriya Sthana, Chikitsa Sthana, Kalpa Sthana, Siddhi Sthana
Translator and commentator Singh R.H., Sodhi J.S
Reviewer Paliwal M.
Editors Pol A., Deole Y.S., Basisht G.
Year of publication 2020
Publisher Charak Samhita Research, Training and Skill Development Centre
DOI 10.47468/CSNE.2020.e01.s03.006

Abstract

Ayurveda describes a systemic biological transport system comprising of gross and minute as well as very subtle channels transporting not only fluids, nutrients and waste products but also energies and impulses in different biological settings. These channels are called as srotas. The srotas are innumerable, but 13 gross channels are clinically approachable and are affected in different disease states with specific manifestations. These 13 gross channels comprise of three channels which transfer life-support substances from outside to inside the body and are called pranavaha (carrying vital energy), udakavaha (carrying body water) and annavaha srotas (carrying food nutrients). Another three channels perform gross excretory functions and remove faeces, urine and sweat and are called purishavaha, mutravaha and swedavaha srotas respectively. The remaining seven channels are for sustenance of the seven primordial tissues or dhatu and are collectively called saptadhatu. Besides these gross channels, the living body has innumerable micro-channels responsible for secretion, synthesis and microcirculation of different life substances. There are as many srotamsi as there are life-factors operating in the body. These channels are prone to getting vitiated and obstructed, a fundamental reason for all pathologies in the body-mind system. Ama, the byproduct of diminished agni, is the most common cause of srotodushti (vitiation of transport system). There are four broad categories of srotas morbidity viz. hyperactivity, hypoactivity, distortions and swellings, and diversions of pathway. It is imperative to conserve the integrity of the srotamsi for good health. Ayurvedic srotovijnana is a unique approach to the understanding of macro, micro and molecular dimensions of the inner transport system of the living body.
Keywords: srotas, transportation of nutrients, body systems, channels of circulation, body tissues.


Introduction

Ayurvedic texts, except the Sushruta Samhita, do not deliberate much on gross anatomy. Ayurveda seems to be largely physiology-oriented bioscience where the central consideration is the physiological micro-structure. The knowledge of the understanding of gross anatomy of the body is inferred from the set of functions observed in the living body in different settings. The Ayurvedic biology bases its understanding of the function and functional anatomy of the living body on its quantized functions. According to the theory of srotovijnana, the living body is a huge unified micro-macro channel system – Srotomayam hi shariram. The channel potential is the basic nature of the body-mind system which is intimately connected on one side to the external world and with each molecule of the inner world on the other side. This science of dynamic interconnectedness is the unique feature of Ayurvedic biology. The concepts of tanmatra, panchamahabhuta, tridosha, saptadhatu, ojas, agni, ama and srotas together project a new holistic biology with quantum logic which is distinctly different from the materialistic reductionist biology based on Newtonian physics that is crudely organ-structure dominant, overemphasizing the narrow cause-effect relationship. In contrast, Ayurvedic biology adopts broad-based inclusive cause-effect phenomenon where cause and effect are a continuum and have no separate identity. This age-old idea conforms to the recent developments in modern physics pioneered by Albert Einstein.

Thus it is obvious that Ayurvedic biology is in line with quantum physics, in contrast with conventional biology which still follows the matter-dominant classical Newtonian physics. This chapter deals with the concept of srotas in brief but, in a very lucid manner, suggests that the living human body is a quantized microchannel system which constitutes the basic matrix of the entire life process. The whole body is a consolidated sroto-biome composed of a wide range of gross and subtle micro channels which are innumerable, culminating in 13 gross channels which are clinically identifiable inlets, outlets and inner sustaining portals. In this consideration, every cell of the living body is a single molecular channel while the 13 physiological systems and the whole body are the gross channels i.e. the gross channel assemblies all functioning in the united field of the biosphere. The other major classic text of Ayurveda (Sushruta Samhita) also presents a similar view point although it presents different versions of gross physiological systems describing 11 pairs of Srotamsi.

Thus, the srotas biology, and concepts such as agni and saptadhatu in Ayurveda biology are distinctly different from conventional biology. The so described Ayurvedic biology conveniently extends to physiology on one hand and to pathophysiology and pharmacology on the other.

Sanskrit Text, Transliteration and English Translation

अथातः स्रोतसां विमानं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ srōtasāṁ vimānaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH srotasAM vimAnaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now we shall expound the chapter "Sroto Vimana" (Specific features of channels of transport and transformation). Thus said Lord Atreya.[1-2]

Srotas (channels of transport and transformation)

यावन्तः पुरुषे मूर्तिमन्तो भावविशेषास्तावन्त एवास्मिन् स्रोतसां प्रकारविशेषाः| सर्वे हि भावा पुरुषे नान्तरेण स्रोतांस्यभिनिर्वर्तन्ते, क्षयं वाऽप्यभिगच्छन्ति| स्रोतांसि खलु परिणाममापद्यमानानां धातूनामभिवाहीनि भवन्त्ययनार्थेन||३||

yāvantaḥ puruṣē mūrtimantō bhāvaviśēṣāstāvanta ēvāsmin srōtasāṁprakāraviśēṣāḥ| sarvē hi bhāvā puruṣē nāntarēṇasrōtāṁsyabhinirvartantē, kṣayaṁ vā'pyabhigacchanti| srōtāṁsi khalu pariṇāmamāpadyamānānāṁ dhātūnāmabhivāhīni bhavantyayanārthēna||3||

yAvantaH puruShe mUrtimanto bhAvavisheShAstAvanta evAsmin srotasAM prakAravisheShAH| sarve hi bhAvA puruShe nAntareNa srotAMsyabhinirvartante, kShayaM vA~apyabhigacchanti| srotAMsi khalu pariNAmamApadyamAnAnAM dhAtUnAmabhivAhIni bhavantyayanArthena||3||

There are as many types of srotas as there are corporeal entities. All such entities do not arise or decay in the absence of srotas. Srotamsi are defined as inner transporting channels of dhatu undergoing transformation. [3]

अपि चैके स्रोतसामेव समुदयंपुरुषमिच्छन्ति, सर्वगतत्वात् सर्वसरत्वाच्च दोषप्रकोपणप्रशमनानाम्| न त्वेतदेवं, यस्य हि स्रोतांसि, यच्च वहन्ति, यच्चावहन्ति,यत्र चावस्थितानि, सर्वं तदन्यत्तेभ्यः||४|| अतिबहुत्वात् खलु केचिदपरिसङ्ख्येयान्याचक्षते स्रोतांसि, परिसङ्ख्येयानि पुनरन्ये||५||

api caikē srōtasāmēva samudayaṁ puruṣamicchanti, sarvagatatvāt sarvasaratvācca dōṣaprakōpaṇapraśamanānām| na tvētadēvaṁ, yasya hi srōtāṁsi, yaccavahanti, yaccāvahanti, yatra cāvasthitāni, sarvaṁ tadanyattēbhyaḥ||4||

atibahutvāt khalu kēcidaparisaṅkhyēyānyācakṣatē srōtāṁsi, parisaṅkhyēyāni punaranyē||5||

api caike srotasAmeva samudayaM puruShamicchanti, sarvagatatvAt sarvasaratvAccadoShaprakopaNaprashamanAnAm| na tvetadevaM, yasya hi srotAMsi, yacca [1] vahanti, yaccAvahanti, yatra cAvasthitAni, sarvaMtadanyattebhyaH||4||

atibahutvAt khalu kecidaparisa~gkhyeyAnyAcakShate srotAMsi, parisa~gkhyeyAni punaranye||5||

Some experts opine that an individual is just the aggregate of innumerable srotamsi because of their pervasiveness and the diffusiveness of agents that aggravate or pacify dosha. However, it is not correct because that which srotas belongs to, which they carry, nourish and where they are situated, all that is different from srotamsi themselves. Some experts hold that srotamsi are innumerable because they are many while others consider them as definite in number. [4-5]

तेषां तु खलु स्रोतसां यथास्थूलं कतिचित्प्रकारान्मूलतश्च प्रकोपविज्ञानतश्चानुव्याख्यास्यामः; ये भविष्यन्त्यलमनुक्तार्थज्ञानाय ज्ञानवतां, विज्ञानाय चाज्ञानवताम्||६||

तद्यथा प्राणोदकान्नरसरुधिरमांसमेदोस्थिमज्जशुक्रमूत्रपुरीषस्वेदवहानीति वातपित्तश्लेष्मणां पुनः सर्वशरीरचराणां सर्वाणि स्रोतांस्ययनभूतानि, तद्वदतीन्द्रियाणां पुनः सत्त्वादीनां केवलं चेतनावच्छरीरमयनभूतमधिष्ठानभूतं च| तदेतत् स्रोतसां प्रकृतिभूतत्वान्न विकारैरुपसृज्यते शरीरम्||७||

tēṣāṁ tu khalu srōtasāṁ yathāsthūlaṁ katicitprakārānmūlataśca prakōpavijñānataścānuvyākhyāsyāmaḥ; yē bhaviṣyantyalamanuktārthajñānāya jñānavatāṁ, vijñānāya cājñānavatām||6||

tadyathā prāṇōdakānnarasarudhiramāṁsamēdōsthimajjaśukramūtrapurīṣasvēdavahānīti; vātapittaślēṣmaṇāṁ punaḥ sarvaśarīracarāṇāṁ sarvāṇi srōtāṁsyayanabhūtāni, tadvadatīndriyāṇāṁ punaḥ sattvādīnāṁ kēvalaṁ cētanāvaccharīramayanabhūtamadhiṣṭhānabhūtaṁ ca| tadētat srōtasāṁ prakr̥tibhūtatvānna vikārairupasr̥jyatē śarīram||7||

teShAM tu khalu srotasAM yathAsthUlaM katicitprakArAnmUlatashcaprakopavij~jAnatashcAnuvyAkhyAsyAmaH; ye bhaviShyantyalamanuktArthaj~jAnAya j~jAnavatAM,vij~jAnAya cAj~jAnavatAm||6||

tadyathA- prANodakAnnarasarudhiramAMsamedosthimajjashukramUtrapurIShasvedavahAnIti;vAtapittashleShmaNAM punaH sarvasharIracarANAM sarvANi srotAMsyayanabhUtAni, tadvadatIndriyANAMpunaH sattvAdInAM kevalaM cetanAvaccharIramayanabhUtamadhiShThAnabhUtaM ca| tadetat srotasAM prakRutibhUtatvAnna vikArairupasRujyate sharIram||7||

I will give examples of some types of srotas according to their origin and abnormalities, which will suffice for the learned to know about those not mentioned here and for the mediocre to grasp them fully. Some of the major srotas include those carrying prana i.e. vital breath, udaka or water, anna or food, rasa dhatu or plasma, rakta dhatu or red blood, mamsa dhatu or muscle, meda dhatu or adipose, asthi dhatu or bone, majja dhatu or marrow, shukra dhatu i.e. reproductive elements, mutra or urine, purisha or feces and sweda or sweat. As regards vata-pitta-kapha, they move all over the body with all the srotamsi serving as their passages. Similarly, for mind etc. which transcend sense organs, the entire sentient body serves as a passage as well as its location. As long as these srotamsi are normal, the body is not inflicted with any disorder. [6-7]

Roots of transportation channels and signs of their vitiation

तत्र प्राणवहानां स्रोतसां हृदयं मूलं महास्रोतश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अतिसृष्टमतिबद्धं कुपितमल्पाल्पमभीक्ष्णं वा सशब्दशूलमुच्छ्वसन्तं दृष्ट्वा प्राणवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|

उदकवहानां स्रोतसां तालुमूलं क्लोम च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- जिह्वाताल्वोष्ठकण्ठक्लोमशोषं पिपासां चातिप्रवृद्धां दृष्ट्वोदकवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|

अन्नवहानां स्रोतसामामाशयो मूलं वामं च पार्श्वं, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति;तद्यथा- अनन्नाभिलषणमरोचकविपाकौ छर्दिं च दृष्ट्वाऽन्नवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|

रसवहानां स्रोतसां हृदयं मूलं दश च धमन्यः|

शोणितवहानां स्रोतसां यकृन्मूलं प्लीहा च|

मांसवहानां च स्रोतसां स्नायुर्मूलं त्वक् च|

मेदोवहानां स्रोतसां वृक्कौ मूलं वपावहनं च|

अस्थिवहानां स्रोतसां मेदो मूलं जघनं च|

मज्जवहानां स्रोतसामस्थीनि मूलं सन्धयश्च|

शुक्रवहानां स्रोतसां वृषणौ मूलं शेफश्च|

प्रदुष्टानां तु खल्वेषां रसादिवहस्रोतसां विज्ञानान्युक्तानि विविधाशितपीतीये; यान्येव हि धातूनां प्रदोषविज्ञानानि तान्येव यथास्वं प्रदुष्टानां धातुस्रोतसाम्|

मूत्रवहानां स्रोतसां बस्तिर्मूलं वङ्क्षणौ च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- अतिसृष्टमतिबद्धं प्रकुपितमल्पाल्पमभीक्ष्णं वा बहलं सशूलं मूत्रयन्तं दृष्ट्वा मूत्रवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|

पुरीषवहानां स्रोतसां पक्वाशयो मूलं स्थूलगुदं च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा- कृच्छ्रेणाल्पाल्पं सशब्दशूलमतिद्रवमतिग्रथितमतिबहु चोपविशन्तं दृष्ट्वा पुरीषवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्|

स्वेदवहानां स्रोतसां मेदो मूलं लोमकूपाश्च, प्रदुष्टानां तु खल्वेषामिदं विशेषविज्ञानं भवति; तद्यथा-अस्वेदनमतिस्वेदनं पारुष्यमतिश्लक्ष्णतामङ्गस्य परिदाहं लोमहर्षं च दृष्ट्वा स्वेदवहान्यस्य स्रोतांसि प्रदुष्टानीति विद्यात्||८||

tatra prāṇavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ mahāsrōtaśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ kupitamalpālpamabhīkṣṇaṁ vā saśabdaśūlamucchvasantaṁ dr̥ṣṭvā prāṇavahānyasya srōtāṁsi praduṣṭānītividyāt| udakavahānāṁ srōtasāṁ tālumūlaṁ klōma ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- jihvātālvōṣṭhakaṇṭhaklōmaśōṣaṁ pipāsāṁ cātipravr̥ddhāṁ dr̥ṣṭvōdakavahānyasya srōtāṁsi praduṣṭānīti vidyāt| annavahānāṁ srōtasāmāmāśayō mūlaṁ vāmaṁca pārśvaṁ, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati;tadyathā- anannābhilaṣaṇamarōcakavipākau chardiṁ c dr̥ṣṭvā'nnavahānyasya srōtāṁsi praduṣṭānīti vidyāt| rasavahānāṁ srōtasāṁ hr̥dayaṁ mūlaṁ daśa ca dhamanyaḥ| śōṇitavahānāṁ srōtasāṁ yakr̥nmūlaṁ plīhā ca| māṁsavahānāṁ ca srōtasāṁ snāyurmūlaṁ tvak ca| mēdōvahānāṁ srōtasāṁ vr̥kkaumūlaṁ vapāvahanaṁ ca| asthivahānāṁ srōtasāṁ mēdō mūlaṁ jaghanaṁ ca| majjavahānāṁ srōtasāmasthīni mūlaṁ sandhayaśca| śukravahānāṁ srōtasāṁ vr̥ṣaṇau mūlaṁ śēphaśca| praduṣṭānāṁ tu khalvēṣāṁ rasādivahasrōtasāṁ vijñānānyuktāni vividhāśitapītīyē; yānyēva hi dhātūnāṁ pradōṣavijñānāni tānyēva yathāsvaṁ praduṣṭānāṁ dhātusrōtasām| mūtravahānāṁ srōtasāṁ bastirmūlaṁ vaṅkṣaṇau ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁbhavati; tadyathā- atisr̥ṣṭamatibaddhaṁ prakupitamalpālpamabhīkṣṇaṁ vā bahalaṁ saśūlaṁ mūtrayantaṁ dr̥ṣṭvā mūtravahānyasya srōtāṁsi praduṣṭānīti vidyāt| purīṣavahānāṁ srōtasāṁ pakvāśayō mūlaṁ sthūlagudaṁ ca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- kr̥cchrēṇālpālpaṁ saśabdaśūlamatidravamatigrathitamatibahu cōpaviśantaṁ dr̥ṣṭvā purīṣavahānyasya srōtāṁsi praduṣṭānīti vidyāt| svēdavahānāṁ srōtasāṁ mēdō mūlaṁ lōmakūpāśca, praduṣṭānāṁ tu khalvēṣāmidaṁ viśēṣavijñānaṁ bhavati; tadyathā- asvēdanamatisvēdanaṁ pāruṣyamatiślakṣṇatāmaṅgasya paridāhaṁ lōmaharṣaṁ ca dr̥ṣṭvā svēdavahānyasya srōtāṁsi praduṣṭānīti vidyāt||8||

tatra prANavahAnAM srotasAM hRudayaM mUlaM mahAsrotashca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- atisRuShTamatibaddhaM kupitamalpAlpamabhIkShNaM vAsashabdashUlamucchvasantaM dRuShTvA prANavahAnyasya srotAMsi praduShTAnIti vidyAt| udakavahAnAM srotasAM tAlumUlaM kloma ca, praduShTAnAM tu khalveShAmidaM visheShavij~jAnaMbhavati; tadyathA- jihvAtAlvoShThakaNThaklomashoShaM pipAsAM cAtipravRuddhAMdRuShTvodakavahAnyasya srotAMsi praduShTAnIti vidyAt| annavahAnAM srotasAmAmAshayo mUlaM vAmaM ca pArshvaM, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- anannAbhilaShaNamarocakavipAkau chardiM cadRuShTvA~annavahAnyasya srotAMsi praduShTAnIti vidyAt| rasavahAnAM srotasAM hRudayaM mUlaM dasha ca dhamanyaH| shoNitavahAnAM srotasAM yakRunmUlaM plIhA ca| mAMsavahAnAM ca srotasAM snAyurmUlaM tvak ca| medovahAnAM srotasAM vRukkau [1] mUlaM vapAvahanaM ca| asthivahAnAM srotasAM medo mUlaM jaghanaM ca| majjavahAnAM srotasAmasthIni mUlaM sandhayashca| shukravahAnAM srotasAM vRuShaNau mUlaM shephashca| praduShTAnAM tu khalveShAM rasAdivahasrotasAM vij~jAnAnyuktAni vividhAshitapItIye; yAnyeva hidhAtUnAM pradoShavij~jAnAni tAnyeva yathAsvaM praduShTAnAM dhAtusrotasAm| mUtravahAnAM srotasAM bastirmUlaM va~gkShaNau [2] ca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- atisRuShTamatibaddhaM prakupitamalpAlpamabhIkShNaM vAbahalaM sashUlaM mUtrayantaM dRuShTvA mUtravahAnyasya srotAMsi praduShTAnIti vidyAt| purIShavahAnAM srotasAM pakvAshayo mUlaM sthUlagudaM [3] ca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- kRucchreNAlpAlpaM sashabdashUlamatidravamatigrathitamatibahucopavishantaM dRuShTvA purIShavahAnyasya srotAMsi praduShTAnIti vidyAt| svedavahAnAM srotasAM medo mUlaM lomakUpAshca, praduShTAnAM tu khalveShAmidaMvisheShavij~jAnaM bhavati; tadyathA- asvedanamatisvedanaM pAruShyamatishlakShNatAma~ggasyaparidAhaM lomaharShaM ca dRuShTvA svedavahAnyasya srotAMsi praduShTAnIti vidyAt||8||

For pranavaha srotas, the origin is the hridaya as well as the mahasrotas, The symptoms appearing when they are afflicted include too long, too short, aggravated, shallow or frequent breaths with sound and pain. This indicates the affliction of pranavaha srotas.

For udakavaha srotas, the origin is talu and kloma i.e. throat and the palate. The symptoms of an afflicted udakavaha srotas include dryness of tongue, palate, lips, throat and kloma (oropharynx) and excessive thirst. By observing these symptoms, one should know that the udakavaha srotas is affected.

Annavaha srotamsi have their origin in stomach and the left side of the trunk. The symptoms of their afflictions include lack of appetite, anorexia, indigestion and vomiting.

The rasa dhatuvaha srotamsi have their origin in hridaya i.e. heart and dashadhamanis i.e. ten major arterial trunks. The rakta dhatu vaha srotamsi have their origin in liver and spleen. Mamsa dhatuvaha srotamsi have their root in ligaments and the skin. Meda dhatuvaha srotas has its root in the vrikka i.e. kidney and omentum.Asthi dhatuvaha srotamsiarise from medas i.e. fat and buttocks.Majja dhatuvaha srotas has its origin in bones and joints while the shukra dhatuvaha srotas has its roots in testicles and penis. As regards their morbidities, the same has been described in the chapter on various foods and drinks. The symptoms of the affected srotamsi carrying dhatu are the same as those of the respective dhatu.

The mutravaha srotas i.e. the channels carrying urine originate from basti and vankshana (pelvic region including kidneys and the urinary bladder). The symptoms of their affliction include excessive excretion, excessive obstruction or suppression of urine, vitiated, diminished or frequent, thick urine with pain.

Purishavaha srotas, the channels carrying feces, have their origin in colon and anorectal region. Symptoms of their morbidity include difficulty in evacuating bowels, scanty stools, passage with sound and pain, loose motions, or irritable/irregular bowels.

Swedavaha srotamsi carrying the sweat has their root in the adipose tissue and hair follicles. The symptoms of their affliction are loss of perspiration, excessive perspiration, coarseness, excessive smoothness, excessive burning sensation and horripilation. (8)

Synonyms of srotasa

स्रोतांसि, सिराः, धमन्यः,रसायन्यः, रसवाहिन्यः, नाड्यः, पन्थानः,मार्गाः, शरीरच्छिद्राणि, संवृतासंवृतानि, स्थानानि, आशयाः, निकेताश्चेति शरीरधात्ववकाशानां लक्ष्यालक्ष्याणां नामानि भवन्ति| तेषां प्रकोपात् स्थानस्थाश्चैव मार्गगाश्च शरीरधातवःप्रकोपमापद्यन्ते, इतरेषां प्रकोपादितराणि च| स्रोतांसि स्रोतांस्येव, धातवश्च धातूनेव प्रदूषयन्ति प्रदुष्टाः| तेषां सर्वेषामेव वातपित्तश्लेष्माणः प्रदुष्टा दूषयितारो भवन्ति, दोषस्वभावादिति||९||

srōtāṁsi,sirāḥ, dhamanyaḥ, rasāyanyaḥ,rasavāhinyaḥ, nāḍyaḥ, panthānaḥ, mārgāḥ, śarīracchidrāṇi,saṁvr̥tāsaṁvr̥tāni,sthānāni, āśayāḥ, nikētāścēti śarīradhātvavakāśānāṁ lakṣyālakṣyāṇāṁ nāmāni bhavanti| tēṣāṁ prakōpāt sthānasthāścaiva mārgagāśca śarīradhātavaḥ prakōpamāpadyantē, itarēṣāṁ prakōpāditarāṇica| srōtāṁsi srōtāṁsyēva, dhātavaśca dhātūnēva pradūṣayanti praduṣṭāḥ| tēṣāṁ sarvēṣāmēva vātapittaślēṣmāṇaḥ praduṣṭā dūṣayitārō bhavanti, dōṣasvabhāvāditi||9||

srotAMsi, sirAH, dhamanyaH, rasAyanyaH, rasavAhinyaH, nADyaH, panthAnaH, mArgAH, sharIracchidrANi,saMvRutAsaMvRutAni, sthAnAni, AshayAH, niketAshceti sharIradhAtvavakAshAnAM lakShyAlakShyANAMnAmAni bhavanti| teShAM prakopAt sthAnasthAshcaiva mArgagAshca sharIradhAtavaH prakopamApadyante, itareShAMprakopAditarANi ca| srotAMsi srotAMsyeva, dhAtavashca dhAtUneva pradUShayanti praduShTAH| teShAM sarveShAmeva vAtapittashleShmANaH praduShTA dUShayitAro bhavanti, doShasvabhAvAditi||9||

Srotas, sira, dhamani, rasayani, rasavahini, nadi, pantha, marga, sharirachhidra, samritasavritta, sthana, ashaya and niketa are the names of visible and invisible spaces within the sharira dhatu (body tissues). Due to morbidity of these channels related to sharira dhatu, any passage that is undergoing transformation or is in a fully transformed state of respective sharira dhatu also gets affected. Likewise, morbidity of other srotamsi affects the respective contents. The srotamsi affect related srotas and so do the dhatu. Because of their nature, vitiated vata-pitta-kapha tend to infect all that they come in contact with. [9]

Causes of vitiation of srotasa

भवन्ति चात्र- क्षयात् सन्धारणाद्रौक्ष्याद्व्यायामात् क्षुधितस्य च| प्राणवाहीनि दुष्यन्ति स्रोतांस्यन्यैश्च दारुणैः||१०||

औष्ण्यादामाद्भयात् पानादतिशुष्कान्नसेवनात्| अम्बुवाहीनि दुष्यन्ति तृष्णायाश्चातिपीडनात्||११||

अतिमात्रस्य चाकाले चाहितस्य च भोजनात्| अन्नवाहीनि दुष्यन्ति वैगुण्यात् पावकस्य च||१२||

गुरुशीतमतिस्निग्धमतिमात्रं समश्नताम्| रसवाहीनि दुष्यन्ति चिन्त्यानां चातिचिन्तनात्||१३||

विदाहीन्यन्नपानानि स्निग्धोष्णानि द्रवाणि च| रक्तवाहीनि दुष्यन्ति भजतां चातपानलौ||१४||

अभिष्यन्दीनि भोज्यानि स्थूलानि च गुरूणि च| मांसवाहीनि दुष्यन्ति भुक्त्वा च स्वपतां दिवा||१५||

अव्यायामाद्दिवास्वप्नान्मेद्यानां चातिभक्षणात्| मेदोवाहीनि दुष्यन्ति वारुण्याश्चातिसेवनात्||१६||

व्यायामादतिसङ्क्षोभादस्थ्नामतिविघट्टनात्| अस्थिवाहीनि दुष्यन्ति वातलानां च सेवनात्||१७||

उत्पेषादत्यभिष्यन्दादभिघातात् प्रपीडनात्| मज्जवाहीनि दुष्यन्ति विरुद्धानां च सेवनात्||१८||

अकालयोनिगमनान्निग्रहादतिमैथुनात्| शुक्रवाहीनि दुष्यन्ति शस्त्रक्षाराग्निभिस्तथा||१९||

मूत्रितोदकभक्ष्यस्त्रीसेवनान्मूत्रनिग्रहात्| मूत्रवाहीनि दुष्यन्ति क्षीणस्याभिक्षतस्य च||२०||

सन्धारणादत्यशनादजीर्णाध्यशनात्तथा| वर्चोवाहीनि दुष्यन्ति दुर्बलाग्नेः कृशस्य च||२१||

व्यायामादतिसन्तापाच्छीतोष्णाक्रमसेवनात् | स्वेदवाहीनि दुष्यन्ति क्रोधशोकभयैस्तथा||२२||

bhavanti cātra-

kṣayāt sandhāraṇādraukṣyādvyāyāmāt kṣudhitasya ca| prāṇavāhīni duṣyanti srōtāṁsyanyaiśca dāruṇaiḥ||10||

auṣṇyādāmādbhayāt pānādatiśuṣkānnasēvanāt| ambuvāhīni duṣyanti tr̥ṣṇāyāścātipīḍanāt||11||

atimātrasya cākālē cāhitasya ca bhōjanāt| annavāhīni duṣyanti vaiguṇyāt pāvakasya ca||12||

guruśītamatisnigdhamatimātraṁ samaśnatām| rasavāhīni duṣyanti cintyānāṁ cāticintanāt||13||

vidāhīnyannapānāni snigdhōṣṇāni dravāṇi ca| raktavāhīni duṣyanti bhajatāṁ cātapānalau||14||

abhiṣyandīni bhōjyāni sthūlāni ca gurūṇi ca| māṁsavāhīni duṣyanti bhuktvā ca svapatāṁ divā||15||

avyāyāmāddivāsvapnānmēdyānāṁ cātibhakṣaṇāt| mēdōvāhīni duṣyanti vāruṇyāścātisēvanāt||16||

vyāyāmādatisaṅkṣōbhādasthnāmativighaṭṭanāt| asthivāhīni duṣyanti vātalānāṁ ca sēvanāt||17||

utpēṣādatyabhiṣyandādabhighātāt prapīḍanāt| majjavāhīni duṣyanti viruddhānāṁ ca sēvanāt||18||

akālayōnigamanānnigrahādatimaithunāt| śukravāhīni duṣyanti śastrakṣārāgnibhistathā||19||

mūtritōdakabhakṣyastrīsēvanānmūtranigrahāt| mūtravāhīni duṣyanti kṣīṇasyābhikṣatasya ca||20||

sandhāraṇādatyaśanādajīrṇādhyaśanāttathā| varcōvāhīni duṣyanti durbalāgnēḥ kr̥śasya ca||21||

vyāyāmādatisantāpācchītōṣṇākramasēvanāt svēdavāhīni duṣyanti krōdhaśōkabhayaistathā||22||

bhavanti cAtra-

kShayAt sandhAraNAdraukShyAdvyAyAmAt kShudhitasya ca| prANavAhIni duShyanti srotAMsyanyaishca dAruNaiH||10||

auShNyAdAmAdbhayAt pAnAdatishuShkAnnasevanAt| ambuvAhIni duShyanti tRuShNAyAshcAtipIDanAt||11||

atimAtrasya cAkAle cAhitasya ca bhojanAt| annavAhIni duShyanti vaiguNyAt pAvakasya ca||12||

gurushItamatisnigdhamatimAtraM samashnatAm| rasavAhIni duShyanti cintyAnAM cAticintanAt||13||

vidAhInyannapAnAni snigdhoShNAni dravANi ca| raktavAhIni duShyanti bhajatAM cAtapAnalau||14||

abhiShyandIni bhojyAni sthUlAni ca gurUNi ca| mAMsavAhIni duShyanti bhuktvA ca svapatAM divA||15||

avyAyAmAddivAsvapnAnmedyAnAM cAtibhakShaNAt| medovAhIni duShyanti vAruNyAshcAtisevanAt||16||

vyAyAmAdatisa~gkShobhAdasthnAmativighaTTanAt| asthivAhIni duShyanti vAtalAnAM ca sevanAt||17||

utpeShAdatyabhiShyandAdabhighAtAt prapIDanAt| majjavAhIni duShyanti viruddhAnAM ca sevanAt||18||

akAlayonigamanAnnigrahAdatimaithunAt| shukravAhIni duShyanti shastrakShArAgnibhistathA||19||

mUtritodakabhakShyastrIsevanAnmUtranigrahAt| mUtravAhIni duShyanti kShINasyAbhikShatasya [1] ca||20||

sandhAraNAdatyashanAdajIrNAdhyashanAttathA| varcovAhIni duShyanti durbalAgneH kRushasya ca||21||

vyAyAmAdatisantApAcchItoShNAkramasevanAt [2] | svedavAhIni duShyanti krodhashokabhayaistathA||22||

So, the verses:

Pranavaha srotamsi are affected due to wasting, suppression of urges, roughness, physical exercise during hunger and affection of other srotas.

The udakavah srotamsi are affected due to heat, ama, fear, excessive alcohol drinking, consumption of dry food and suppression of thirst.

Annavaha srotamsi are affected due to overeating, untimely eating, unwholesome food and derangement of digestive fire.

Those who eat food that is heavy, cold, over-unctuous and in excessive quantity and perform excessive mental work suffer from disorders of rasa dhatuvaha srotas.

Those who consume food and drinks which may cause a sensation of burning and those who consume unctuous, hot and liquid food and get exposed to Sun or fire, are afflicted by disorders of rakta dhatuvaha srotas.

Those who consume lot of channel-blocking, bulky and heavy food and also sleep during the day suffer from disorders of mamsa dhatuvaha srotas.

The meda dhatuvaha srotas is afflicted due to lack of physical exercise, sleeping during the day, and excessive intake of fatty food and alcoholic drinks.

The asthi dhatuvaha srotamsi are affected due to excessive physical exercise, excessive jerks to the body, excessive rubbing of bones and constant use of vata-aggravating material.

The majja dhatuvaha srotamsi are afflicted due to crushing, excessive discharge, trauma, compression and repeated consumption of incompatible foods.

Shukra dhatuvaha srotamsi are affected due to sexual acts at inappropriate hours and through non-vaginal tract, suppression of discharge of semen, excessive coitus and faulty surgical procedures, or if kshara and agni karma procedures are administered for cauterization.

The mutravaha srotamsi are affected due to the consumption of water, food and coitus during the urge for micturition, suppression of the urge of micturition specially in persons who are suffering from wasting and trauma.

Purishavaha srotas are afflicted due to suppression of urge of defecation, over eating, eating during indigestion, especially in persons with poor digestion and who are emaciated.

Swedavaha srotas are affected due to excessive physical exercise, excessive heat, inappropriate use of hot and cold substances, or emotions such as anxiety, anger, grief and fear. [10-22]

General etiology of vitiation

आहारश्च विहारश्च यः स्याद्दोषगुणैः समः| धातुभिर्विगुणश्चापि स्रोतसां स प्रदूषकः||२३||

āhāraśca vihāraśca yaḥ syāddōṣaguṇaiḥ samaḥ| dhātubhirviguṇaścāpi srōtasāṁ sa pradūṣakaḥ||23||

AhArashca vihArashca yaH syAddoShaguNaiH samaH| dhAtubhirviguNashcApi srotasAM sa pradUShakaH||23||

Diet and lifestyle that are suitable to dosha (similar in properties of dosha) and unsuitable to dhatu (dis-similar in properties of dhatu)in their properties cause morbidity in srotamsi. [23]

Four features of srotas morbidity

अतिप्रवृत्तिः सङ्गो वा सिराणां ग्रन्थयोऽपि वा| विमार्गगमनं चापि स्रोतसां दुष्टिलक्षणम्||२४||

atipravr̥ttiḥ saṅgō vā sirāṇāṁ granthayō'pi vā| vimārgagamanaṁ cāpi srōtasāṁ duṣṭilakṣaṇam||24||

atipravRuttiH sa~ggo vA sirANAM granthayo~api vA| vimArgagamanaM cApi srotasAM duShTilakShaNam||24||

Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of srotas. [24]

Characteristics of srotas

स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च| स्रोतांसि दीर्घाण्याकृत्या प्रतानसदृशानि च||२५||

svadhātusamavarṇāni vr̥ttasthūlānyaṇūni ca| srōtāṁsi dīrghāṇyākr̥tyā pratānasadr̥śāni ca ||25||

svadhAtusamavarNAni vRuttasthUlAnyaNUni ca| srotAMsi dIrghANyAkRutyA pratAnasadRushAni ca||25||

Srotamsi have color similar to those of the dhatu they carry and are tubular, large or small, long and tendril-like in shape. [25]

General principles of management

प्राणोदकान्नवाहानां दुष्टानां श्वासिकी क्रिया| कार्या तृष्णोपशमनी तथैवामप्रदोषिकी||२६||

विविधाशितपीतीये रसादीनां यदौषधम्| रसादिस्रोतसां कुर्यात्तद्यथास्वमुपक्रमम्||२७||

मूत्रविट्स्वेदवाहानां चिकित्सा मौत्रकृच्छ्रिकी| तथाऽतिसारिकी कार्या तथा ज्वरचिकित्सिकी||२८||

prāṇōdakānnavāhānāṁ duṣṭānāṁ śvāsikī kriyā| kāryā tr̥ṣṇōpaśamanī tathaivāmapradōṣikī||26||

vividhāśitapītīyē rasādīnāṁ yadauṣadham| rasādisrōtasāṁ kuryāttadyathāsvamupakramam||27||

mūtraviṭsvēdavāhānāṁ cikitsā mautrakr̥cchrikī| tathā'tisārikī kāryā tathā jvaracikitsikī||28||

prANodakAnnavAhAnAM duShTAnAM shvAsikI kriyA| kAryA tRuShNopashamanI tathaivAmapradoShikI||26||

vividhAshitapItIye rasAdInAM yadauShadham| rasAdisrotasAM kuryAttadyathAsvamupakramam||27||

mUtraviTsvedavAhAnAM cikitsA mautrakRucchrikI| tathA~atisArikI kAryA tathA jvaracikitsikI||28||

The treatment of vitiated pranavaha, udakavaha and annavaha srotas are the same as those described for treating shwasa, trishna and amapradosha. In disorders of rasa dhatuvaha srotas, the treatment described in chapter on various foods and drinks(28th of Sutra Sthana) should be used in respective diseases. In the morbidities of mutravaha srotas, purishavaha srotas and swedavaha srotas, the treatment indicated should be the same as mentioned for dysuria, diarrhea and fever respectively. [26-28]

Summary

तत्र श्लोकाः-

त्रयोदशानां मूलानि स्रोतसां दुष्टिलक्षणम्| सामान्यं नामपर्यायाः कोपनानि परस्परम्||२९||

दोषहेतुः पृथक्त्वेन भेषजोद्देश एव च| स्रोतोविमाने निर्दिष्टस्तथा चादौ विनिश्चयः||३०||

केवलं विदितं यस्य शरीरं सर्वभावतः| शारीराः सर्वरोगाश्च स कर्मसु न मुह्यति||३१||

tatra ślōkāḥ-

trayōdaśānāṁ mūlāni srōtasāṁ duṣṭilakṣaṇam| sāmānyaṁ nāmaparyāyāḥ kōpanāni parasparam||29||

dōṣahētuḥ pr̥thaktvēna bhēṣajōddēśa ēva ca| srōtōvimānē nirdiṣṭastathā cādau viniścayaḥ||30||

kēvalaṁ viditaṁ yasya śarīraṁ sarvabhāvataḥ| śārīrāḥ sarvarōgāśca sa karmasu na muhyati||31||

tatra shlokAH- trayodashAnAM mUlAni srotasAM duShTilakShaNam| sAmAnyaM nAmaparyAyAH kopanAni parasparam||29||

doShahetuH pRuthaktvena bheShajoddesha eva ca| srotovimAne nirdiShTastathA cAdau vinishcayaH||30||

kevalaM viditaM yasya sharIraM sarvabhAvataH| shArIrAH sarvarogAshca sa karmasu na muhyati||31||

To sum up the verses thus far, roots of the thirteen srotamsi, general symptoms of their vitiation, synonyms, morbidity of srotas and dhatu, etiological factors of the various afflictions and their treatment, and basic descriptions of the srotas are the subject of study in this chapter on srotas. One who knows the body from all aspects and also all the bodily diseases does not get confused when treating it. [29-31]

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने स्रोतोविमानं नाम पञ्चमोऽध्यायः||५||

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē vimānasthānē srōtōvimānaṁ nāma pañcamō'dhyāyaḥ||5||

Thus ends the fifth chapter - on the specific features of the srotas - of the Vimana Sthana in the treatise composed by Agnivesha and redacted by Charak. [5]

Tattva Vimarsha (Fundamental Principles)

  • srotas are the basic biological transport and transformation systems in the body.
  • Dosha can pervade in these biological systems and also affect them due to their own causes.
  • The roots of srotas shall be considered while treating a disorder pertaining to specific srotas.
  • Diet and lifestyle that are similar in properties of dosha and dissimilar in properties of dhatu cause morbidity in srotas.

Therefore the causative factors of a disease are similar in properties of dosha and dissimilar in properties of dhatu. The management shall be designed accordingly.

  • Increased flow or obstruction or formation of nodules and flow of bodily fluids or contents in the wrong or opposite direction are the features of morbidity of srotas. Diagnosis of these shall be done first before designing the management protocol.

Vidhi Vimarsha (Applied Inferences)

Meaning of srotas and vimana

Srotas: The word srotas means a channel or a pathway with functions like secreting, oozing, leaking, and circulating. It refers to the macro and micro inner transport system of the body and pathways concerned with the function of accepting, rejecting as well as carrying the vital external supports for life from outside viz. prana (air), anna (food) and udak (water) which are essential to sustain life besides ejecting the excreta viz. mala (feces), mutra (urine) and sweda (sweat) in order to keep the internal environment clean. There are special systemic srotamsi for carrying/circulating the nutrients and bio-factors through each of the seven dhatu. Besides these gross channels there are innumerable micro channels, pathways and receptors specific for transmission and transportation of different bio-factors/bio-events, tangible or intangible in the body. The srotas system forms the basic matrix of all physiological, pathological as well as the pharmacological functions of the living body.

Vimana: Methodology of assessment/measurement/identification of biological/clinical events of the living body.

Importance of chapter

The chapter on Sroto Vimana deals with the subject of inner transport systems of the living body in a unique, holistic style and presenting almost a new way of understanding human biology. The living human body is comprised of innumerable micro and macro channels with specific functions. The tangible and intangible components of this srotas system are responsible for transport and circulation of all kinds of biological fluids, energies and impulses. Charak’s statement that our body is equipped with as many micro-channels as is the number of life events is an interesting way of looking at the circulatory system within the body. The subtle dimension of srotovijnana of Ayurveda seems to encompass all the minute structural and non-structural pathways and receptors which allow complex body functions. While deliberating on the micro-structural dimensions of srotovijnana,Ayurveda does not forget to reflect that it is an applied bioscience that needs to be practiced by clinicians who may need to clinically examine the roots of these channels at a gross level. Hence, after initial reflection on the quantized microstructures, Charak presents a very practical scheme of 13 gross channels or physiological systems for routine pathological considerations and for clinical examinations in a patient. Following two aspects need to be kept in mind to understand the Ayurvedic concept of srotvijana:

  • The concept of cellular and molecular srotamsi is aptly reflected in the following verse:

Srotomayam hi shariram ; Yawantah purushe murtimanto Bhawavisheshah tawant ewasmin Srotasam prakara visheshah.

(The body is a network of srotas. There are as many types of srotas as there are corporeal entities.)

Ayurveda in general and the Charak Samhita in particular presents its unique approach to the molecular physiology of the living body encompassing the entire range of micro transport tissues or channels, with the help of microstructure and nonstructural physiological mechanisms describing the same under Sroto Vimana. The bio receptors, the micro transport accelerator mechanisms and all kinds of designed micro barriers such as blood brain barrier etc. fall in the realm of micro srotas. This could be easily compared with the contemporary information prevalent today in molecular biology.

  • On the other hand, Charak describes 13 gross channels from the applied point of view of pathology, clinical medicine and diagnostics which is routinely used in examination of a patient in clinical settings. It seems Charak considers physiology as subtle and pathology as gross. As also mentioned in the introduction of this chapter, the described set of 13 channels are designed for following physio-pathological attributes, namely, three channels for intake of biologically needed material from outside such as air, water, food through three channels called pranavaha, udakavaha, and annavaha. Besides, there are three other gross excretory functions associated with evacuation of bowels, urine and sweat through the three respective channels/systems called purishavaha, mutravaha, and swedavaha.

Finally, there are the seven sustaining channels, one each for the seven dhatu or primordial tissues of the body namely rasavaha, raktavaha, mamsavaha, medovaha, asthivaha, majjavaha and shukravaha for perfusion of the dhatuviz. rasa dhatu, rakta dhatu, mamsa dhatu, meda dhatu, asthi dhatu, majja dhatu, and shukra dhatu respectively. Each of these channels has been described to possess a pair of base organs called mula which forms the origin of the respective srotas.

These channels, both minute and gross, are vulnerable to afflictions from a set of srotas disorders viz. atipravritti or hyperactivity, sanga or hypoactivity, siragranthi or obstructive swelling, and vimarga gamana or diversion of function. Such srota dushti or vitiation are caused by a range of factors including ama, unhealthy particles ingested and inhaled from the atmosphere, and wear and tear in body due to routine physiology and stress. Ayurveda advocates protecting the channels from being blocked or vitiated by means of leading a healthy life style, eating healthy food as well as by practicing periodical samshodhana karma.

Future scope for research

  1. This chapter deals with the micro and macro inner transport system of the living body. Considering the high priority given to srotas system in Ayurveda it appears necessary to scientifically probe into this important traditional concept. It may be useful to undertake comparative studies with the contemporary knowledge about the membrane biology and systemic endothelial system. Srotovijnana of Ayurveda is a rich area of molecular biology research.
  2. Srotavarodha (obstruction of channels) is the basic cause of pathology in Ayurveda. There is a need of clinical and molecular study of the nature of srotavarodha occurring in different clinical situations with a view to develop preventive and therapeutic modalities on the lines of samshodhana chikitsa of Ayurveda beyond traditional Panchakarma therapy.
  3. Srotas- wise classification of different diseases with a view to develop systemic medicine in Ayurveda which may facilitate the application of diagnostic and therapeutic procedures.

Related chapter

Vividhashitapitiya Adhyaya

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