Strotas (स्रोतसम्)
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Introduction
Srotas or srotosharera is a significant and distinct topic in Ayurveda anatomy which in literal means a pathway or channel or a bodily transport system. They carry dhatus and are completely different structures from arteries, veins, lymphatics etc. Each srotas has its own moolasthana or seat or origin, which mostly is organ specific. Srotas are innumerable but most important functional aspects appear in 13 internal srotas mentioned by Acharyas. Even though srotas in literal definition mean channels, but their purpose is far more than just being a transport system. They secrete or ooze as well and have the properties of the dhatu they carry.
When srotas are in healthy state then the formation of dhatu (vital body tissue), mala (excretory product) etc occur physiologically, but when there is dushti or morbidity, these dhatu, mala etc become vitiated and there is disease manifestation. These core concepts play a vital role in ayurvedic diagnosis of any disease which further leads to appropriate treatment.
Etymology|Nirukti
Srotas word is derived from, “स्रु गतौ “dhatu
Meaning – to secrete, permeate.
The structures or pathways through which materials are secreted and transported are called srotas.
(SKD – 5/467)
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Definition | paribhasha
खानि स्रोतांसि| (sush.sha.9.10, dalhan teeka)
Hollow pathways or those which have cavity or “kha” are called as srotas.
मूलात् खादन्तरं देहे प्रसृतं त्वभिवाहि यत् |
स्त्रोतस्तदिति विज्ञेयं सिराधमनिवर्जितम् ||१३| (sush.sha.9.13)
Srotas are those pathways in human body which are distinct from dhamani and sira (which precisely means arteries and veins). Srotas origins from “kha” meaning a hollow cavity and further they branch out in the whole body.
खलु परिणाममापद्यमानानां धातूनामभिवाहीनि भवन्त्ययनार्थेन|| (char.vim.5.3)
Srotases are the internal body transport system which carry dhatu (vital body tissue).
Structure of srotas| swaroop
स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च|
स्रोतांसि दीर्घाण्याकृत्या प्रतानसदृशानि च||२५|| (cha.vi.5.25)
The colour of srotas is that of the dhatu which it carries. They are tube like structure, long tendril or stem like in shape.
The srotases which carry rasa dhatu in the body has openings like that of small pores present over lotus stem, meaning they are very sukshma(tiny) and they spread across the srotas. (Asht.hrud.shar.3.46)
Classification| pravibhaga
Conceptually srotas are innumerable but according to their specific functions they are categorised, also for better understanding.
Srotases are categorised by Acharya Vagbhata as,
(asht.hrud.shar.3.40-42)
1. Bahirmukha srotas(srotas which has opening externally)
They are 9 in total,
2-nasika(nostrils)
2-karna(ear)
2-netra(eyes)
1-guda marga (anal orifice)
1-mukha (mouth opening)
1-Mutra marga (urethral opening)
Three women specific srotas, 2- stana(breast) and 1- raktapatha(vaginal opening)
2. Antarmukha srotas (srotas which has opening internally)
They are 13 in number,
1-pranavaha srotas
7-rasadi dhatu srotas
1-mutravaha srotas
1-malavaha srotas
1-swedavaha srotas
1-jalavaha srotas
1-annavaha srotas
According to Acharya Charaka, (char.vim.5.8-22)
1. Pranavaha srotas
Origin- hriday, mahasrotas
Dushti karana(causes of vitiation) – kshaya(emaciation), kshudhita(excessive hunger), darunata(roughness), suppression of urges.
2. Udakavaha srotas
Origin- Talu,kloma
Dushti karana(causes of vitiation)- they are affected due to ushnata(excess heat), ama, atisushka sevana(excess dry food intake), excess alcohol intake.
3. Annavaha srotas
Origin -amashaya, vamaparshva
Dushti karana (causes of vitiation)- Atimatra bhojan(excess intake of foof), akala bhojan(untimely eating), Ahita bhojan(intake of unwholesome food).
4. Rasavaha srotas
Origin - hriday, dasha dhamani
Dushti karana(causes of vitiation)- guru ahara(heavy meals), sheeta(cold), atisnigdha ahara(excess unctuous food), chinta(stress or worry).
5. Raktavaha srotas
Origin – yakrit, pleeha
Dushti karana(causes of vitiation)- vidahi annapana(food and drink which cause burning sensation), excess exposure to sun and heat.
6. Mamsavaha srotas
Origin- snayu, tvak
Dushti karana(causes of vitiation)-abhishyandi bojan(heavy food), divaswapna(day sleep)
7. Medavaha srotas
Origin – vrikka, vapavahan
Dushti karana(causes of vitiation)- avyayam(no exercixe), divaswapna(day sleep), atibhakshana(excessive intake of food).
8. Asthivaha srotas
Origin – medamoolam,jaghanam
Dushti karana(causes of vitiation)- ativyayama(excessive exercising), excess intake of vata aggravating food, atisankshobh(jerkful joint movements).
9. Majjavaha srotas
Origin – asthimoola, sandhi
Dushti karana(causes of vitiation)- utpeshad, abhighat(injury), viruddha anna sevan(intake of incompatible food).
10.Sukravaha srotas
Origin – vrushana, sheaf
Dushti karana(causes of vitiation)-akala maithuna(untimely sexual intercourse), faulty surgical procedures, exposure to kshar(alkali), agna karma(cautery).
11. Mutravaha srotas
Origin – basti, vankshan
Dushti karana(causes of vitiation)- drinking water, eating during urge of micturition, mutra nigrahat(supressing urge) especially on kshina and kshata(emaciated and in trauma).
12.Purishavaha srotas
Origin – pakvashaya, sthoolaguda
Dushti karana(causes of vitiation)- excess eating during indigestion, sandharanat(supressing faecal urge) etc.
13.Swedavaha srotas
Origin – romakupa
Dushti karana(causes of vitiation)-ativyayama(excessive exercise), atisantapa(excess heat exposure), escess krodha(anger), bhay(fear) etc.
According to Acharya sushruta
(sush.sha.9.12)
There is explanation of viddha lakshanas meaning the symptoms which arise when there is a certain abhighata or injury to the srotas.
1. Pranavaha srotas
Origin- Hridaya, rasavaha dhamani
Viddha lakshana – kroshana(wailing), vinaman(body bending), moha(stupor), brahma(giddiness), vepana(shiver).
2. Annavaha srotas
Origin- amashaya, annavahini
Viddha lakshana – adhmana, shoola(colic), annadvesha(loss of appetite), vaman(vomit), andhyam(blindness)
3. Udakavaha srotas
Origin – Talu, kloma
Viddha lakshana- pipasa(excessive thirst), sadhyamaranam(death).
4. Rasavaha srotas
Origin- hriday, rasavahini
Viddha lakshana – shosha(dryness).
5. Raktavaha srotas
Origin- yakrit, pleeha
Viddha lakshana- shyavangta (black discolouration of body), jvara(fever), daha(burning sensation) panduta(paleness),shonita agaman(haemorrhage), rakt netrata (redness of eyes).
6. Mamsavaha srotas
Origin- snayu, tvak, raktavaha dhamani
Viddha lakshana- shotha(swelling), mamsa shosha(muscle atrophy), sira granthi(varicosity)
7. Medavaha srotas
Origin – kati, vrukka
Viddha lakshanas – swedagaman9excessive sweat), taalu shosha(dryness of palette), snidghangta (oiliness over body).
8. Mutravaha srotas
Origin – basti,sishnendriya
Viddha lakshanas – mutranirodha(urine retention) etc
9. Purishavaha srotas
Origin -pakvashaya guda
Viddha lakshanas – durgandhatata(foul smell), grathita antrata(matting of intestines)
10. Sukravaha srotas
Origin – stana, vrushana
Viddha lakshanas – kleebata(impotency), rakta shukrata(semen discharge with blood)
11.Artavavaha srotas
Origin – garbhayashaya, artava vaha dhamani
Viddha lakshanas – vandhyatva(infertility), maithuna asahishnuta(dyspareunia), artava naasha(absence of menstruation)
(Moolasthana or origin of the srotas is stated above where in there is mention of talu, kloma, amashaya etc these are organs mentioned in Ayurveda anatomy which cannot be explained with reference to modern science organs, thus must be considered as isolated concepts)
There also is mention of manovaha srotas differently while explaining the concept of psychological diseases, dreams et. (char.indr 5.41)
Abnormalities of srotas | Srotovaigunya
The condition of srotas which is vulnerable for pathological changes or diseases is termed as srotovaigunya.
The agravated dosha in the body halt at an area where there is srotovaigunya and produce various diseases. (sush. Sutr .24.10)
This srotovaigunya or kha- vaigunya is significant in understanding Ayurvedic pathology. Rasa dhatu which moves all over the body gets obstructed where there is srotovaigunya or abnormality in srotas which in turn leads to disease manifestation. This is explained by a metaphor of rain and clouds, where there is obstruction in clouds there occurs rainfall. (char.chi.15.37)
Thus, srotovaigunya plays a major role in disease manifestation.
General morbidity in srotas| srotodushti
Srotovaigunyata and srotodushti even though are two different concepts, the existence of sroto vaigunya is mandatory for sroto dushti to occur.
Srotodushti manifests in four ways, (cha.vi.5.24)
1. Atipravrutti (increased activity)- There is increased activity in one or more dhatus or mala etc.
2. Sanga (obstruction) – An obstruction or blockage in any of the srtotas is sanga.
3. Siragranthi (nodule) – new growth or enlargement or thickening in srotas is termed as siragranthi.
4. Vimarga gamana (opposite flow) – leaving its own physiological pathway and flow is known as vimarga gamana.
Reason for manifestation of sroto dushti
when the properties of Ahara(food) and vihara(lifestyle) which are vata dosha aggravating (mentioned in cha.sut.10.6-7). And the properties of ahara(food) vihara(lifestyle) which are opposite to the guna or properties of rasa, rakta etc dhatu are the factors which causes sroto dushti. (Asht.hrud.sha.3.44)
General Management principles of Sroto dushti | srotodushti samanya chikitsa
(Char.vim.5.26-28)
The treatment of pranavaha, udakavaha, annavaha srotodushti should be done based on treatment principles of shwasa, trushna, amadosha. (char.chik.17)(char.chik.22)
Rasavaha srotodushti should be treated based on treatment principles mentioned in vividha sheetapitiya adhyaya. (char.sutr.28)
In mutravaha, Purishavaha and swedavaha srotodushti, treatment should be done based on treatment principles described in jwara(fever), atisaara (diarrhoea), mutrakrichra(dysuria) chikitsa adhyaya. (char.chik.3) (char.chik.19) (char.chik. 26)
Srotas play a prime role in disease manifestation and understanding accurate Ayurvedic pathology along with other core concepts like dosha, dushya etc. Thus, the fundamental concepts of nidan(diagnosis) and chikitsa(treatment) are based of tridosha, dhatu, srotas etc.
There is often a term used in common language while describing treatment aspects of Ayurveda like “cleansing of channels” or “removing disease from it root”. These terms precisely co relate with subjected srotas and treatment of Sroto dushti.
Concept of srotas do not much have a preventive aspect, but a proper flow of dhatus and appropriate excretion of mala from the body does in a certain way is an indication of fitness.