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Sroto Vimana (view source)

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{{#seo:

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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

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|description=Vimana Sthana Chapter 5. Systemic biological transport in Human Body

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}}

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<big>'''Vimana Sthana Chapter 5. Systemic biological transport in Human Body '''</big>

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=== Sanskrit Text, Transliteration and English Translation ===

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अथातः स्रोतसां विमानं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athātaḥ srōtasāṁ vimānaṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

Now we shall expound the chapter on specific features of ''srotas'' i.e. channels. Thus said Lord Atreya.[1-2]

==== ''Srotas'' (transport systems) ====

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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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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|

srotAMsi khalu pariNAmamApadyamAnAnAM dhAtUnAmabhivAhIni bhavantyayanArthena||3||

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</div></div>

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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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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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||

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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]

</div>

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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||

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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|

tadetat srotasAM prakRutibhUtatvAnna vikArairupasRujyate sharIram||7||

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</div></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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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||

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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||

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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||

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</div></div>

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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''.

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==== Synonyms of ''srotasa'' ====

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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||

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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||

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srotAMsi srotAMsyeva, dhAtavashca dhAtUneva pradUShayanti praduShTAH|

teShAM sarveShAmeva vAtapittashleShmANaH praduShTA dUShayitAro bhavanti, doShasvabhAvAditi||9||

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</div></div>

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''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]

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==== Causes of vitiation of ''srotasa'' ====

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भवन्ति चात्र-

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व्यायामादतिसन्तापाच्छीतोष्णाक्रमसेवनात् | स्वेदवाहीनि दुष्यन्ति क्रोधशोकभयैस्तथा||२२||

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bhavanti cātra-

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vyAyAmAdatisantApAcchItoShNAkramasevanAt [2] |

svedavAhIni duShyanti krodhashokabhayaistathA||22||

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</div></div>

So, the verses:

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==== General etiology of vitiation ====

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आहारश्च विहारश्च यः स्याद्दोषगुणैः समः|

धातुभिर्विगुणश्चापि स्रोतसां स प्रदूषकः||२३||

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āhāraśca vihāraśca yaḥ syāddōṣaguṇaiḥ samaḥ|

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AhArashca vihArashca yaH syAddoShaguNaiH samaH|

dhAtubhirviguNashcApi srotasAM sa pradUShakaH||23||

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</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]

==== Four features of ''srotas'' morbidity ====

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अतिप्रवृत्तिः सङ्गो वा सिराणां ग्रन्थयोऽपि वा|

विमार्गगमनं चापि स्रोतसां दुष्टिलक्षणम्||२४||

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atipravr̥ttiḥ saṅgō vā sirāṇāṁ granthayō'pi vā|

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atipravRuttiH sa~ggo vA sirANAM granthayo~api vA|

vimArgagamanaM cApi srotasAM duShTilakShaNam||24||

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</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]

==== Characteristics of ''srotas'' ====

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स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च|

स्रोतांसि दीर्घाण्याकृत्या प्रतानसदृशानि च||२५||

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svadhātusamavarṇāni vr̥ttasthūlānyaṇūni ca|

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svadhAtusamavarNAni vRuttasthUlAnyaNUni ca|

srotAMsi dIrghANyAkRutyA pratAnasadRushAni ca||25||

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</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]

==== General principles of management ====

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

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

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

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mUtraviTsvedavAhAnAM cikitsA mautrakRucchrikI|

tathA~atisArikI kAryA tathA jvaracikitsikI||28||

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</div></div>

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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]

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==== Summary ====

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तत्र श्लोकाः-

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

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tatra ślōkāḥ-

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kevalaM viditaM yasya sharIraM sarvabhAvataH|

shArIrAH sarvarogAshca sa karmasu na muhyati||31||

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</div></div>

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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>

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

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

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</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]

Agnivesha

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