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|title=Sroto Vimana

|title=Sroto Vimana

|titlemode=append

|titlemode=append

|keywords=Srotasa, transportation of nutrients, body systems, channels of circulation, body tissues

|keywords=Srotasa, transportation of nutrients, body systems, channels of circulation, body tissues, Ayurveda, Indian system of medicine, charak samhita.

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

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

}}

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<big>'''Vimana Sthana Chapter 5. Specific features of channels of transport and transformation '''</big>

<big>'''Vimana Sthana Chapter 5. Specific features of channels of transport and transformation '''</big>

{{Infobox

{{Infobox

|title = Sroto Vimana

|title = Sroto Vimana

|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]]

|header3 =  

<div 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. </div>

 

== Introduction ==

== Introduction ==

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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, 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.

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.

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 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.

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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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 [[dhatu]] undergoing transformation. [3]

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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]

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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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]

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]

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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  

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

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||

 

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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''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.  

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''.

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]].

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.

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.

''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)

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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]

[[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]

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So, the verses:

So, the verses:

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''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.  

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.  

''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 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 ''raktavaha 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 ''mamsavaha 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 ''medovaha srotas'' is afflicted due to lack of physical exercise, sleeping during the day, and excessive intake of fatty food and alcoholic drinks.  

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 ''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 [[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 ''majjavaha srotamsi'' are afflicted due to crushing, excessive discharge, trauma, compression and repeated consumption of incompatible foods.  

The [[majja dhatu]]vaha 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.  

[[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 ''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.  

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.  

''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.  

[[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]

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]

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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 ===

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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'' ===

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

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''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 ===

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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]

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 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 swedavaha [[srotas]], the treatment indicated should be the same as mentioned for dysuria, diarrhea and fever respectively. [26-28]

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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]

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]

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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]

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) ==

== Tattva Vimarsha (Fundamental Principles) ==

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*srotasa are the basic biological transport and transformation systems in the body.  

*[[srotas]] are the basic biological transport and transformation systems in the body.  

*''Doshas'' can pervade in these biological systems and also affect them due to their own causes.  

*[[Dosha]] 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.  

*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''.  

*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.  

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 management protocol.

*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.

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===Meaning of srotas and vimana===

===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 ''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.

'''[[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.

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

===Importance of chapter===

===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 ''srota'' 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 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:

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

Bhawavisheshah tawant ewasmin Srotasam prakara visheshah.''  

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.)

(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.

[[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.''

*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.''

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'', and ''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''.

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''.

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=== Future scope for research ===

=== Future scope for research ===

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#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.

#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.

#''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.

#[[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.

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[[Vividhashitapitiya Adhyaya]]

[[Vividhashitapitiya Adhyaya]]

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