ANVESHANA CONCEPT OF SROTAS AN AYURVEDIC REVIEW

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1 ANVESHANA Review Article AYURVEDA MEDICAL JOURNAL ISSN: CONCEPT OF SROTAS AN AYURVEDIC REVIEW Burde Priyanka Gajananrao Assistant Professor, Department of Rachana Sharira, Rural Institute of Ayurved Research Centre & Hospital, Mayani, Maharashtra, India Corresponding Author: ABSTRACT Ayurveda is an ancient Indian practice of holistic medical care that centres on the equilibrium of body, mind and soul. Our body, which undergoes constant attrition, is an amalgamation of dosha (vitiating factors or physical humors), dhatu (tissue elements) and mala (waste products). To maintain continuity in the life cycle, these bodily elements have to be continuously regenerated, nourished and replenished. The different places where these processes take place are known as Srotas. Srotas are the channels or hollow spaces present throughout the body and sub-serve the purpose of circulation. The unaltered state or patency of these spaces is necessary to maintain the healthy status of the body. Any obstruction in the Srotas leads to disease. Key words: Srotas, Ayurveda, channels, hollow spaces INTRODUCTION Dosha(vitiating factors or physical humors), dhatu (tissue elements) and mala (waste products) are the basic building elements of the body 1. Their continuous and proper flow in the body, to maintain health, requires hollow spaces or channels. These channels are called as Srotas in Ayurveda classics. Srotas are so called because they have sravana (oozing) allow materials to pass through them very slowly 2. They show dominance of akash mahabhoot 3 (one of the fundamental entity). kha is the another synonym for akash and the same scripture is used for Srotas. According to Charaka, the term Srotas carries a very wide range of meaning. Sira (vein), dhamani (artery), rasayani (lymphatic channel), rasavahini (capillary), nadi (duct), panthaan (passage), marga (track), sharirchhidra (spaces inside body), samvruta-asamvruta (closed at tip and dilated at the root), sthaan (balanced position), ashaya (location/reservoir), niketa etc. are the names of visible and invisible spaces within the body 4. The main aim of this article is to study the concept of Srotas from various Ayurvedic classical texts. Srotas in ayurvedic classics Sushruta describes Srotas as structures which originate from vacant spaces (hollow organs), spread throughout the body and purvey materials or elements. They are apart from sira (vein) and dhamani (artery) 5. View of Charaka slightly differs from that of Sushruta. Charaka defines Srotas as transporting channels of dhatus (tissue elements) undergoing transformation (intermediary metabolite) 6. The transformation is adopting the form of successive element by leaving the same of preceding one. This transformation of

2 element occurs with the aid of specific agni (digestive power specific to each element) located at the base or root of each Srotas. Also, nourishment of successive dhatu is possible only through Srotas, as the transformation of nutrient portion for successive dhatus take place only in Srotas. The passage for the flow of intermediary metabolite is separate for each dhatu. One passage cannot serve different dhatus, as they are situated at different places 7. The channels have the same colour and texture of the dhatu in which they are located or embedded. They are of varying sizes like minute or large and of varying shapes like round, long or flat 8. Number As many structural or physiological entities are present in human body, so many are the number of Srotas. Basically, none of the body structure can develop or destroy without the existence of Srotas, as Srotasa are the carriers of metabolizing elements. As a result, human body appears to be the conglomeration of Srotas 6. Out of such innumerable, Charaka has described 13 main Srotas in the V th chapter of Vimansthana depending upon their origin and abnormality produced in them on vitiation. He referred them by the name of elements which they transport or produce like rasa vaha, raktavaha etc. For the sake of better understanding, 13 Srotas can be classified into 3 groups, as (1) first 3 which are associated with the intake of environmental elements are pranavaha (carrier of life or air), annavaha (carrier of food), udakavaha (carrier of water). (2) Middle 7 are the purveyors of rasa (nutrient dhatu / plasma), rakta (blood), mamsa(muscle tissue), medas (fat tissue), asthi (bone tissue / osseous tissue), majja (marrow or brain tissue) and shukra (semen). (3) Last 3 channels namely swedavaha (carrier of sweat), mutravaha (carrier of urine) and purishvaha (carrier of faeces), carry waste products away from the body 9. Charaka added 1 more Srotas in garbhavyakaran, which is artavavahasrotas. But he did not mention its origin. This way, he mentioned 14 Srotas in all. Sushruta has described 22 or 11 pairs of Srotas and called them Yogvahi 10. Being a surgeon, he listed them based on his observation of clinical signs and symptoms related to trauma or injury to particular Srotas. Significant point to note here is nonmention of Asthivaha, Majjavaha and SwedavahaSrotas. Dalhana, the commentator of Sushruta, explains this by saying though these Srotas exist, their treatment is beyond the scope of Shalyatantra (Surgery). Recognition and treatment of abnormalities is the realm of Kayachikitsa (Internal Medicine); whereas, recognition of injury at specific places in the body and their treatment is relevant to surgery 11. As regards, 3 doshas Vata, Pitta and Kapha, move all over the body with all the Srotas serving the purpose of their passage. Similarly, for mind etc. which are transcending sense organs, the entire sentient body serves as a passage, as well as location 9. But, minutely speaking, even they have their specific pathways called Dhamanis, as described by Sushruta. Charaka, however, does not consider any distinction between sira, dhamaniand Srotas 4. Concept of Srotomula Srotomula is the area of influence. Chakradutta the commentator of Charaka, describes Srotomula or mulasthana as the area from which Srotas evolves or arises (similar to root of the tree). This particular part of Srotas regulates and controls the functioning of the entire Srotas. Any infection of the root of Srotas affects the functioning and health of the entire Srotas. Hence, treatment to restore the health of Srotas is to be advised after giving proper thought to its root. Chakradutta explains this concept by AAMJ / Vol. 1 / Issue 4 / July Aug

3 illustrating the example of a tree. The roots are parts of the tree itself performing vital functions like regulating food and water supply to the rest of the tree. Fertilizers and manure which help in the growth of the tree are also fed to its root. Similarly, the Srotomula, which are the roots of the Srotas, are the vital parts responsible for well-being of Srotas and thereby, the whole body, as body is nothing but conglomeration of Srotas 12. Table 1: Srotasand their roots according to Charaka and Sushruta No Name Srotomula Charaka (Ch. Vi. V/16) Sushruta (Su. Sha. IX/12) 1 Pranavaha Hridaya (heart), Mahasrotas (alimentary Hridaya (heart), Rasavahidhamani (artery canal) carrying rasa) 2 Anna vaha Amashaya (stomach), Vamaparshwa Amashaya (stomach), Annavahidhamani (artery (oesophagus) carrying food) 3 Udakavaha Talu (palate), Kloma (thirst area near heart) Talu (palate), Kloma (thirst area near heart) 4 Rasa vaha Hridaya (heart), Dashadhamani (10 major Hridaya (heart), Rasavahidhamani (artery vessels) carrying rasa) 5 Raktavaha Yakrut (liver), Pleeha (spleen) Yakrut (liver), Pleeha (spleen), Raktavahidhamani (artery carrying rakta) 6 Mamsavaha Snayu (ligaments), Twak (skin) Snayu (ligaments), Twak (skin), Raktavahidhamani (artery carrying rakta) 7 Medavaha Vrukka (kidney), Vapavahan (peritoneum) Kati (waist), Vrukka (kidney) 8 Asthivaha Medas (Fat tissue), Jaghan (lower part of the body) No mention 9 Majjavaha Asthi (osseous tissue), Sandhi (joints) No mention 10 Shukravaha Vrushana (Scrotum), Shefas (Penis) Stana (breast), Vrushana (testes) 11 Mutravaha Basti (urinary bladder), Vanskhana (inguinal region) Basti (urinary bladder), medhra (penis) 12 Purishavaha Pakwashaya (large intestine), Sthoolaguda Pakwashaya (large intestine), guda (anal canal (rectum) with anus) 13 Swedavaha Meda (fat tissue), Romakupa (pores of skin) No mention 14 Artavavaha No mention Garbhashaya (uterus), Artavavahidhamani (artery carrying artava) Functions / importance of Srotas Srotas are the channels of tissues undergoing transformation. They are variously called as Poshakadhatus (providing nutrition), Asthayidhatus (circulating metabolites) and Margagdhatus (moving through channels). 2. The materials pass through Srotas very slowly, thus allowing oozing (Sravana). 3. Srotas has the capacity to discriminate which materials are to be allowed into dhatus and which to be sent out of it. This is known as selective permeability in modern terminology. 4. Growth and development, depletion of body tissues take place only through Srotas. 5. The unaltered state or patency of these spaces is necessary to maintain the healthy status of the body. Any obstruction in the Srotas leads to disease. DISCUSSION Human body appears to be conglomeration of Srotas (channels) and proper functioning of these channels is the cause of good health. The food and regimen that promote morbidity and go contrary to the well-being of dhatus (tissue elements) vitiate channels 14. Affliction of these channels leads to the vitiation of tissue elements residing there or passing through them, as vitiation of one leads to the vitiation of another. The vitiated channels and tissue elements vitiate other channels and tissue elements respectively 4. The main signs of the vitiation of the channels are 15 - AAMJ / Vol. 1 / Issue 4 / July Aug

4 1. Atipravrutti increased flow of contents of the channel; 2. Sanga obstruction of the flow of contents of the channel; 3. Siragranthi appearance of nodules in the channel; 4. Vimargagamana diversion of the flow of contents to improper channel. Doshas aggravated due to various causes enter the channels of rasa dhatu (nutritive element) and circulate all over the body 16. They get accumulated in the places due to Khavaigunya (obstruction and other deformity) and produce various disorder or disease 17. The symptoms of disorder produced and their general treatment are listed by Charaka in the XXVIII th chapter of Sutrasthana and V th chapter of Vimanasthana. These symptoms are said generally and not according to the doshas involved in the process to avoid expansion. Some examples of disorders are as follows (1) Fever, paleness, loss of appetite, impotency and so on are the disorders produced due to vitiated Rasavaha channel 18. (2) Various skin diseases, bleeding disorders, jaundice and so on are the disorders produced due to vitiated Raktavaha channel 19. (3) Vitiation of Medoavaha channel produces diabetes 20 and so on. CONCLUSION Srotas is merely a hollow channel or space. Srotas is independent of the element which make or constitute it, it is independent of its location and also of the factors it tranports because the factors such as elements which form the Srotas, the bodily factors which are transported through it cannot be independently referred to as Srotas, but are vital for the Srotas to perform its designated function. Though, as a rule, Srotas affects Srotas and dhatus affect dhatus, consequently the other partner is also affected. Though generalised treatment of these channels is described, the physician is also advised to consider the involved doshas in that particular condition. REFERENCES 1. Vaidya Yadavji Trikamji Acharya editor. Sushruta Samhita with Nibandhasangraha Chaukhamba Orientalia; Sutrasthana XXV/3, p P. V. Sharma editor translator. Caraka XXX/12, p Prof. K. R. Srikantha Murthy editor. I/19, p P. V. Sharma editor translator. Caraka V/9, p Prof. K. R. Srikantha Murthy editor. IX/13, p P. V. Sharma editor translator. Caraka V/3, p P. V. Sharma editor translator. Caraka Samhita Critical notes (Incorporating the commentaries of Jejjata, Cakrapani, Ganadhara and Yogindranatha) Vol-III. 7th ed. Varanasi: Chaukhamba Orientalia; Vimansthana V/3 commentary, p P. V. Sharma editor translator. Caraka V/25, p P. V. Sharma editor translator. Caraka AAMJ / Vol. 1 / Issue 4 / July Aug

5 V/7, p Prof. K. R. Srikantha Murthy editor. V/6, p Vaidya Yadavji Trikamji Acharya editor. Sushruta Samhita with Nibandhasangraha Chaukhamba Orientalia; Sharirasthana V/12 commentary, p P. V. Sharma editor translator. Caraka Samhita Critical notes (Incorporating the commentaries of Jejjata, Cakrapani, Ganadhara and Yogindranatha) Vol-III. 7th ed. Varanasi: Chaukhamba Orientalia; Vimansthana V/16 commentary, p Prof. K. R. Srikantha Murthy editor. Chaukhamba Orientalia, Appendix-4, p P. V. Sharma editor translator. Caraka V/23, p P. V. Sharma editor translator. Caraka V/24, p P. V. Sharma editor translator. Caraka SamhitaVol-II. Reprint ed. Varanasi: Chaukhamba Orientalia; Chikitsasthana XV/36, p Vaidya Yadavji Trikamji Acharya editor. SushrutaSamhita with Nibandhasangraha Chaukhamba Orientalia; Sutrasthana XXIV/10, p P. V. Sharma editor translator. Caraka XXVIII/9-10, p P. V. Sharma editor translator. Caraka XXVIII/11-12, p P. V. Sharma editor translator. Caraka XXVIII/15, p.229 How to cite this article:priyankaburde. Concept of srotas an ayurvedic review. AAMJ 2015; 1: Source of Support:Nil. Conflict of Interest: None declared AAMJ / Vol. 1 / Issue 4 / July Aug