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srotAMsi khalu pariNAmamApadyamAnAnAM dhAtUnAmabhivAhIni bhavantyayanArthena||3||  

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 ''dhatus'' undergoing transformation. (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 ''dhatus'' 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||

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||

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

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 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]

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]

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||

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

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||

 

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||  

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|  

tadyathA- prANodakAnnarasarudhiramAMsamedosthimajjashukramUtrapurIShasvedavahAnIti;vAtapittashleShmaNAM punaH sarvasharIracarANAM sarvANi srotAMsyayanabhUtAni, tadvadatIndriyANAMpunaH sattvAdInAM kevalaM cetanAvaccharIramayanabhUtamadhiShThAnabhUtaM ca|