Compendium ViewsOn

Sroto Sharira

Author

Vd. Alapati Vinod Kumar M.D. (Ayu),(Ph.D)

Dept. of Rachana Sharira S.D.M.C.A, Udupi.

Co-author

Vd. Alapati Satya PrabhaM.D. (Ayu),(Ph.D)

Dept. of Roganidhana

S.D.M.C.A, Udupi.

IntroductionThere is much, dispute regarding how the earth is formed

amongst various intellectuals in the field of sciences. According to some eminent Biologists it is said that, the human being have appeared on this earth before 60,000 thousand years ago, (Ref. Turning point). The evolution of human history is known to science. Vedic literature is considered to be the most ancient and well organized society. After the Asmayuga the human life has started evolving gradually. The evolution of well sophisticated and civilized human being has been narrated in Vedic literatures as:

*AÉMüÉvÉɲÉrÉÑÈ uÉÉrÉÉãxiÉãeÉÈ iÉãeÉxÉÈ ESMüÇ ESMüÉiÉç mÉ×ÍjÉuÉÏ mÉ×ÍjÉurÉÉ AÉãwÉkÉrÉÈ AÉãwÉkÉÏprÉÉãųÉÇ A³ÉÉiÉç mÉÑÂwÉÈ || iÉæ. EmÉÌlÉwÉSè 2/1.

In the evolution of Purusha Upanishads have explained that from Aakasha Vayu is formed, from Vayu Tejaus, from Tejaus Udaka, from Udaka Prudhivi, from Prudhivi Oushada, from Oushada Anna and from Anna Purusha is developed. In the Universe the Anna can be classified into three types as:

1. Prana Vayu2. Drava Ahara & 3. Ghana Ahara

These three can be considered as Bahya Pranas which are essential to all living beings. These three will be converted into body components with the help of Agni and are circulated in the systemic circulation for absorption at the tissue level. This will be reached to the concerned tissues of the body with the help of capillaries of the body. In the body the capillary net work is

present all over the body but still the absorption takes place differently in the different places of the body. Why this variation comes?

The concept of Srotuses of both the Acharys must be studied differently, because the approaches of the Acharys are different in their views regarding the Srotuses. Charaka mainly considered the concept of Srotus on Physiopathologicaly (i.e. on function disturbances), where as Sushruta considered on Anatopathalogicaly (i.e. on injury basis).

The first point is that which part of the body can be narrated to the Srotuses. Acharys explained the Shastra with immaculate knowledge and meaning, with condensed words, because of their masterful nature. Due to this reason it became very difficult to understand the concepts of Ayurveda in a right path. For which we should hiatus the sutras by which it becomes portal to find the hidden lore.

When we glance at any sloka of our shastra, should always have the following legitimate questions in our minds for proper understanding they are as following:

1. In which sthana it is mentioned?2. In which chapter it is mentioned?3. In which context it is mentioned? &4. In which order the words have been used?These questions, always helps us to perceive better. So now we

will gaze at a sloka which can be narrated to the structures related to Srotuses by applying the above questions.

The sloka is:*kqÉÉlÉÉ®qÉlrÉÈ xÉëuÉhÉÉiÉç xÉëÉãiÉÉÇÍxÉ

xÉUhÉÉÎixÉUÉÈ || cÉ. xÉÔ. 30/12.The first question is in which sthana it is mentioned? The above

sloka is dealt in sutra sthana, in this sthana; the important sutras are mentioned in tiny form, like many flowers are tied together by a thread to make a garland. In the same manner in this sthana all the important points, which are related to rest of the sthanas have been explained in a tiny form. But Acharyas have mentioned about the

number of Dhamanis, detailed description about the Srotuses and the number of Siras in different sthanas, but their definitions are explained in this sthana in petite. So the sloka is in a tiny form but with lofty significance in its sense.

The second question is that in which chapter it is mentioned? It is mentioned in a chapter named Ardho Dasamooliyam Adhyayam. The word Ardha means Hridayam and Dasamooliyas are the channels connected to the Hridaya. So this sloka should/can be related to the Hridaya (Heart).

The third question is in which context it is mentioned? It is mentioned after explaining the importance of the Hridaya and the structures related to it like Ojaus etc. So this sloka can be considered as the function unit of Hridaya (i.e. Circulatory System).

The last question is that in which order the words have been used? This order has as important significance, like the first word is about Dhamani i.e. *kqÉÉlÉÉ®qÉlrÉÈ

It indicates that where the pulsation can be felt that is called as Dhamani, and this can be felt or seen in arteries only, not any where else in the body.

The second word is:*xÉëuÉhÉÉiÉç xÉëÉãiÉÉÇÍxÉ ||The word xÉëuÉhÉ means – flowing, trickling, & oozing. It is

also said that in the body increase or decrease of the substances are due to Srotuses it self. So the exchange of substances can take place at the capillary level only, which can help in increase or decrease substances of the body. Due to this reason the capillaries can be allied to Srotus.

The last word in the slok is:*xÉUhÉÉÎixÉUÉÈ ||The word xÉUhÉ means – Going, moving, & flowing. The

Siras are that which carry the Rakta from capillaries to Heart, when we look into the references we find Sira Vedana for rakta mokshan but not the Dhamani Vedana. The reason is because the Dhamanis carry Prana and Ahara rasa, so Dhamani Vedana is

contraindicated. Acharayas also explained about the avadeya siras it indicates that all the siras can not be subjected to siraveda, because some of the siras are more deep seated in the body and some of the siras may also carry Prana in them like pulmonary veins which carry the oxygenated blood in it. Where as Siras carries the deoxygenated blood with fewer nutrients in them, and also we have Vataja Siras, Pittaja Siras etc. which are related to the Dhoshas and where as Dhamanis are classified as Urdwaga Dhamanis, Adho Dhamanis, Rasa vahini Dhamanis, Anna vahini Dhamanis etc. due to this reason only the Dohas of the body can be removed from Siras by a procedures called Sira Vedana through which we can remove the Dhoshas from the body but not by the Dhamanis.

The next point to be considered in the srotuses is regarding the Moola sthanas and why only some parts have been considered as Moola sthanas of the Srotuses. As per Cakrapani he said as:

*qÉÔsÉÍqÉÌiÉ mÉëpÉuÉxjÉÉlÉqÉç|He has considered that Moolas are the Prabhava sthanas, i.e. the

particular Srotuses will develop from its moola sthanas. But how far it is true? By seeing this Sushruta quotation:

iɨÉÑ lÉ xÉqrÉMç, xÉuÉÉïhrÉÇaÉÉÌlÉ rÉÑaÉmÉiÉç xÉÇpÉuÉliÉÏirÉÉWû kÉluÉliÉËUaÉïpÉïxrÉ xÉÔ¤qÉiuÉɳÉÉãmÉsÉprÉliÉã uÉÇvÉÉÇMÑüUuÉccÉÔiÉTüsÉuÉccÉ;…..||

But Dhanvantari says it is not correct, all the angas and pratyangas appear simultaneously, but they can not be recognized in their primitive stages of development, due to their minuteness like sprout of the fruit of a mango. As Dhanvantari said due to minuteness of the Beja we can not find the development of the organs of the body which one forms first.

So then how we can say definitely that these Srotuses will develop from their Moola sthanas it self. All the organs will be present in minute from at the zygote stage itself, from there they will be burgeoning month by month and it will be completed by ninth month. There is also another openion that the effect of the

srotus first is seen on the moola sthanas so it also acts as mÉëpÉuÉxjÉÉlÉqÉç|

When we look into some of the Moola sthanas of the Srotuses they are Upadhatus. Then how an Upadhatu can become a mÉëpÉuÉxjÉÉlÉ i.e. origin place to a dhatu Srotus, which itself develops from a dhatu.

There is also another opinion that Moola sthanas have a role in the formation of the Dhatus, but it is also not correct. Moola sthanas do not have any role in the formation of the Dhatus, for eg: the formation of Rasa does not take place in the Hridhaya, it is formed in the other parts of the body and reaches to Hridhaya from there it is supplied to all over the body.

The moola sthanas can be considered as governing sites of that particular Srotuses for proper maintenance of the Dhatus after formation of them or it can also be considered that the main effcte over the Srotus is first observed in the moola sthanas, but the first 3 Srotuses according to Charaka their moola sthanas will have main role in conversion of the three Bahya Pranas into body acceptable form and also helps in maintenance of them. Another point to be noted here regarding the Sushruta’s Srotus is why did he had mentioned as ²ã to all the Srotus and kÉqÉlrÉÈ which was added to some of the moola sthanas. Sushruta clearly mentioned about the number of Srotuses in 5th chapter as:

²ÉÌuÉÇvÉÌiÉrÉÉãïaÉuÉWûÉÌlÉ xÉëÉãiÉÉÇÍxÉ| It is clear that there are only 22 Srotuses in the body as per

Sushruta based on surgical importance. In the starting of the Srotus it is said as:

iÉ§É mÉëÉhÉuÉWãû ²ã it means that there are two Prana Vaha Srotuses in the body then he said as – iÉrÉÉãqÉÔïsÉÇ it means that their moolas are different from the srotuses, so there is an opinion that the word ²ã is been related to as the two moola sthanas of the Srotuses but how far it is correct, if it is not true then how and where it has to be considered?The body can be divided into six parts as:

iÉgcÉ wÉQûÇaÉ – vÉÉZÉɶÉiÉxÉëÉã, qÉkrÉÇ mÉgcÉqÉÇ, wÉ¹Ç ÍvÉU CÌiÉ ||

Among these six parts leaving the qÉkrÉÇ remaining all can be divided into two equal parts. The qÉkrÉÇ is also known as MüÉã¹Ç because it is the part of the body which is helpful for conversion of the external pranas i.e. Pranavayu, Udaka and Anna into the body form and other metabolic changes along with the excretions of malas formeded during the metabolic processes will also take place with the help of MüÉã¹Ç it self. When we look into the nourishment of the body we have separate blood supply to the each extremity and to two half’s of the head individually. But to the Koshta it is not like that they will be supplied as per the requirement and convenience of the arrangement of the structures to them. So with this relation we can say that there must be two Srotuses in the body which supplies the body in two ways.

The second one is that the Susrutha had used the word Dhamanis to some of the moola sthanas but he had not used any Siras as the moola sthana of a Srotus. So it is clear that Dhamanis can only act as moola sthanas but not the Siras because they carry deoxygenated blood and they are situated after the Srotuses so they can not become as moola sthanas of any Srotuses. He had not considered Dhamanis as moola sthanas of the following Srotuses they are – ESMüuÉWû, qÉãSÉãuÉWû, qÉÔ§ÉuÉWû, vÉÑ¢üuÉWû and mÉÑUÏwÉuÉWû xÉëÉãiÉxÉ’s the reason may be that these Srotuses may not be related directely with any Dhamanis and some of them are malas so they do not require any Dhamanis to be moola sthanas to these Srotuses. But when we look as per the modern view the formation of Mootra takes place by filtration from the capillaries only but still he had not mentioned Dhamanis which lie before these capillaries because the concept of Mootra formation as per Ayurveda it is different from the modern science.

The next point to be considered here is why Charaka has well thought-out the Sroto Sharira in Vimana sthana and why Sushruta explained in sharira sthana? Charaka was much sentient about the

structure of Srotus but still he had not mentioned the concept of Srotus in sharira sthana. There is a sloka which is mentioned in Vimana Sthana which explains about the Nirukith of Vimana Sthana which helps us to understand why Charaka would have considered the concepts of Srotus in Vimana Sthana. The sloka is as follows:

*SÉãwÉÉSÏlÉÉÇ iÉÑ pÉÉuÉÉlÉÉÇ xÉuÉãïwÉÉqÉãuÉ WãûiÉÑqÉiÉç |qÉÉlÉÉiÉç xÉqrÉÎauÉqÉÉlÉÉÌlÉ ÌlÉ£üÉÌlÉ ÌuÉpÉÉaÉvÉÈ || cÉ. ÌuÉ. 8/157The vimana sthana is mainly helpful for understanding the normal and abnormal state of affairs of the doshas, dhatus and malas of the body which are explained in this sthana so it is known as Vimana Sthana. Due to this reason the concepts of Srotus as per Charaka were explained in Vimana Sthana and the concepts of Srotus as per Charaka should be considered on Physio-Phataological grounds. That’s why most of his moola sthanas are considered on physiological aspect.  And when we look into the concept of Sushruta he had mentioned in Sharira Sthana because the concept of Srotus is been explained based on surgical importance rather than physiological important. Due to this reason the Srotus concepts should be considered on Anato-Phataological grounds. There is one sloka in Sushruta Sharira which explains about what are the srotuses. It is as follows:

*pÉuÉÌiÉ cÉɧÉ-qÉÔsÉÉiÉç ZÉÉSliÉUÇ SãWãû mÉëxÉ×iÉÇ iuÉÍpÉuÉÉÌWû rÉiÉç |xÉëÉãiÉxiÉÌSÌiÉ ÌuÉ¥ÉãrÉÇ ÍxÉUÉkÉqÉÌlÉuÉÎeÉïiÉqÉç || xÉÑ. vÉÉ. 9/25.

These are the structures crop up from a Moola and which are spreaded all over the body and which are different from the Sira and Dhamanis those structures are known as Srotuses. Annotation:

The above sloka can be perceived in a different way too like: The Srotuses are spreading from the Moola (i.e. from the toe) to the Akasha (i.e. the head) and which are different from the Sira and Dhamani’s. When it has been said that the Srouts is different from Sira and Dhamani, it is very clear that the Srotus can be narrated to the Capillary net work of the body which is found from toe to the head. Types Of xÉëÉãiÉxÉç: *rÉÉuÉliÉÈ mÉÑÂwÉã qÉÔÌiÉïqÉliÉÉã pÉÉuÉÌuÉvÉãwÉÉxiÉÉuÉliÉ LuÉÉÎxqÉlÉç xÉëÉãiÉxÉÉÇ mÉëMüÉUÌuÉvÉãwÉÉÈ | The types of xÉëÉãiÉxÉ have been explained by Caraka as – how many qÉÔÌiÉïqÉliÉ pÉÉuÉ’s are present in the body so many types of xÉëÉãiÉxÉ’s are present in the body. The meaning of qÉÔÌiÉïqÉliÉ pÉÉuÉ’s is the matter or a substance that which has definite shape or limits existed in the body.

Annotation: It has been a routine that the number of Srotus as per Charaka are been considered as 13, but in the above sloka he was very clear about the number of Srotuses as, how many qÉÔÌiÉïqÉliÉ pÉÉuÉ’s are there so many Srotuses must present in the body. But later on he said as “iÉãwÉÉÇ iÉÑ ZÉsÉÑ xÉëÉãiÉxÉÉÇ rÉjÉÉxjÉÔsÉÇ MüÌiÉÍcÉimÉëMüÉUÉlqÉÔsÉiÉ¶É mÉëMüÉãmÉÌuÉ¥ÉÉlÉiɶÉÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ” that means he is going to explain about only sthula srotuses not about all the Srotuses that means the remaining srotuses must be sukshma nature. So every substance of the body will be having a Srotus, because these substances should have a proper place from where they have to be regulated or protected in the body i.e. from

the Moola sthana. But there are some Srotuses like Pranavaha, Manovaha etc. which do not have any qÉÔÌiÉï for them but still they have been considered under Srotus. For that he explains that even these substances do not have any moorthi but they can be understood with the affect over the body.

Functions of Srotus:*xÉuÉãï ÌWû pÉÉuÉÉ mÉÑÂwÉã lÉÉliÉUãhÉ xÉëÉãiÉÉÇxrÉÍpÉÌlÉuÉïiÉïliÉã, ¤ÉrÉÇ uÉÉÅmrÉÍpÉaÉcNûÎliÉ | All the components of the Purusha can’t under go any changes in the body i.e. Kshaya or Vrudhi of the substances without the help of Srotuses. Annotation: With the above statement it is clear that the uÉ×Ì® or ¤ÉrÉÉ of the body components will takes place through Srotus itself. If we look into the body at three levels where the actual exchange of substances are carried out at Capillaries, membranes and also at interstitial spaces only, beyond this in case the exchange of substances takes place at any other part of the body it will be considered as Pathological condition. So capillaries and interstitial spaces at the different parts of the body will exchange the right substance at right place of the body. But there is an opinion that Srtouses Moola sthanas have a role in increasing and decreasing of the Dhatus but it is not true. The Moola sthanas do not have any role in formation of the Dhatus as we have seen in the introduction part they have only role in maintenance of the formed Dhatus in its quality, where automatically the quantity will be maintained.

*xÉëÉãiÉÉÇÍxÉ ZÉsÉÑ mÉËUhÉÉqÉqÉÉmɱqÉÉlÉÉlÉÉÇ kÉÉiÉÔlÉÉqÉÍpÉuÉÉÌWûÌlÉ pÉuÉlirÉrÉlÉÉjÉãïlÉ |

It is sure that Srotus are the places where they will be carrying the substances which are ready for transformation to the Dhatu form.Annotation: Charaka was very clear about the concept of Srotus, here he said that the Srotus caries the substances which are ready to undergo transformation (mÉËUhÉÉqÉqÉÉmɱqÉÉlÉÉlÉÉÇ). In the systemic circulation all the substances will be circulating in the body which are in asthayi dhatu form but can be used by all tissues but when those substances after entering into the tissues they have to undergo many other processes where they will be converted into the actual Dhatus of the body, i.e. the proteins and glucose will be converted into muscle tissue or fat tissues and phosphorous, calcium etc will be converted into bony tissue at their levels but even all these are required to each and every tissues.

Srotomaya Shareeram:AÌmÉ cÉæMãü xÉëÉãiÉxÉÉqÉãuÉ xÉqÉÑSrÉÇ mÉÑÂwÉÍqÉcNûÎliÉ, xÉuÉïaÉiÉiuÉÉiÉç xÉuÉïxÉUiuÉÉgcÉ SÉãwÉmÉëMüÉãmÉhÉ mÉëvÉqÉlÉÉlÉÉqÉç | lÉ iuÉãiÉSãuÉÇ, rÉxrÉ ÌWû xÉëÉãiÉÉÇÍxÉ, rÉgcÉ uÉWûÎliÉ, rÉgcÉÉuÉWûÎliÉ, rÉ§É cÉÉuÉÎxjÉiÉÉÌlÉ, xÉuÉïÇ iÉSlrɨÉãprÉÈ | AÌiÉ oÉWÒûiuÉÉiÉç ZÉsÉÑ MãüÍcÉSmÉËUxÉXûZrÉrÉÉlrÉÉcɤÉiÉã xÉëÉãiÉÉÇÍxÉ, mÉËUxÉXçZrÉãrÉÉÌlÉ mÉÑlÉUlrÉã || 4 || As per some people it is said that Purusha is Srotomaya because they are present & spread all over the body, and they are essential in the mÉëMüÉãmÉ or mÉëvÉqÉlÉ of the Doshas. But Charaka says it is not precise, even it carries dhatus, even it leads dhatus, or even dhatus stays at these places which are deferent from Purusha. As per some Acharys Srotus are many in number due to oÉWÒûiuÉÉ and some Acharys are considered Srotus as number able.

Annotation: Definitely no doubt Srotuses are related to all over the body. Because in the body we have the Dhatus where they will be deferent from the srotuses, i.e. when we look into the structures of the body the dhatus will be different from the capillaries. When we further go on Charaka very clearly explained about the structure of the Srotus which can be identified differently from the other structures, so it is clear that the structure of Srotus must be different from other parts of the body, then how can we say the Srotus is sarva shareera.

Classification of Strotus:iÉãwÉÉÇ iÉÑ ZÉsÉÑ xÉëÉãiÉxÉÉÇ rÉjÉÉxjÉÔsÉÇ MüÌiÉÍcÉimÉëMüÉUÉlqÉÔsÉiÉ¶É mÉëMüÉãmÉÌuÉ¥ÉÉlÉiɶÉÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, rÉã pÉÌuÉwrÉlirÉsÉqÉlÉÑ£üÉjÉï¥ÉÉlÉÉrÉ ¥ÉÉlÉuÉiÉÉÇ, ÌuÉ¥ÉÉlÉÉrÉ cÉÉ¥ÉÉlÉuÉiÉÉqÉç | iÉSè±jÉÉ-mÉëÉhÉÉãSMüɳÉUxÉÂÍkÉUqÉÉÇxÉqÉãSÉãÎxjÉqÉeeÉvÉÑ¢üqÉÔ§ÉmÉÑUÏwÉxuÉãSuÉWûÉlÉÏÌiÉ; uÉÉiÉÌmɨÉvsÉãwqÉhÉÉÇ mÉÑlÉÈ xÉuÉïvÉUÏUcÉUÉhÉÉÇ xÉuÉÉïÍhÉ xÉëÉãiÉÉÇxrÉrÉlÉpÉÔiÉÉÌlÉ, iɲSiÉÏÎlSìrÉÉhÉÉÇ mÉÑlÉÈ xɨuÉÉSÏlÉÉÇ MãüuÉsÉÇ cÉãiÉlÉÉuÉcNûUÏUqÉrÉlÉpÉÔiÉqÉÍkɹÉlÉpÉÔiÉÇ cÉ | iÉSãiÉiÉç xÉëÉãiÉxÉÉÇ mÉëM×üÌiÉpÉÔiÉiuÉÉ³É ÌuÉMüÉUæÂmÉxÉ×erÉiÉã vÉUÏUqÉç || 7 || I’m going to explain about the types of Sthula Srotuses and its Moola sthanas, along with their prakopa lakshanas are explained but not for a [¥ÉÉlÉ LuÉÇ E¨ÉqÉ] uÉæ± who has well versed in the subject but for a person who doest not have any idea about Srotus for them this will be helpful. They are as follows mÉëÉhÉ, ESMü, A³É, UxÉ, ÂÍkÉU, qÉÉÇxÉ, qÉãSÉã, AÎxjÉ, qÉeeÉ, vÉÑ¢ü, qÉÔ§É, mÉÑUÏwÉ, & xuÉãSuÉWû Srotuses.

The Doshas will circulate all over the body so they will be present in all the Srotuses which they do not require separate Srotuses, in the same way which are not visible to Indriays like Manas and Chetana are also present all over the body so they do not require any other separate srotuses to move in the body. So till the normal state of the Srotuses in the body there will not be any maladies.Annotation: It is pellucid that the Srotuses which are explained in this context are only for the people who do not have any idea regarding the Srotuses. But to well verse persons even these explanations do not require. He also emphasized regarding not explaining about Srotuses for Doshas. He also added that with out involvement of Srotuses there will not be any chance to form maladies in the body, but how far it is true because for any malady in the body the main causative factors are Doshas as it is said:

xÉuÉïvÉUÏUcÉUÉxiÉÑ uÉÉiÉÌmɨÉvsÉãwqÉÉhÉÉã ÌWû xÉuÉïÎxqÉlÉç vÉUÏUã MÑüÌmÉiÉÉMÑüÌmÉiÉÉÈ vÉÑpÉÉvÉÑpÉÉÌlÉ MÑüuÉïÎliÉ mÉëM×üÌiÉpÉÔiÉÉÈ | vÉÑpÉÉÌlÉ EmÉcÉrÉoÉsÉuÉhÉïmÉëxÉÉSÉSÏÌlÉ| AvÉÑpÉÉÌlÉ mÉÑlÉÈ ÌuÉM×üÌiÉqÉÉmɳÉÉ ÌuÉMüÉUxÉÇ¥ÉMüÉÌlÉ|| cÉ. xÉÔ. 20/10.uÉÉiÉÌmɨÉvsÉãwqÉÉhÉÈ LuÉ SãWûxÉÇpÉuÉWãûiÉuÉÈ || xÉÑ. xÉÔ. 21/3. With these quotations it is clear with out Doshas there will not be any formation of diseases in the body. Then why he should have mention here as iÉSãiÉiÉç xÉëÉãiÉxÉÉÇ mÉëM×üÌiÉpÉÔiÉiuÉÉ³É ÌuÉMüÉUæÂmÉxÉ×erÉiÉã vÉUÏUqÉç because even after formation of the diseases their location can be understood with the help of these Srotuses. Srotuses are the regions of the body which helps in localizing the diseases in the body. So due to this reson he had explained that Srotuses of the body have a main role in formation of the diseases.

So Called Paryayas of Srotuses:xÉëÉãiÉÉÇÍxÉ, ÍxÉUÉÈ, kÉqÉlrÉÈ, UxÉÉrÉlrÉÈ, UxÉuÉÉÌWûlrÉÈ, lÉÉQèrÉÈ, mÉljÉÉlÉÈ, qÉÉaÉÉïÈ, vÉUÏUÎcNûSìÉÍhÉ, xÉÇuÉ×iÉÉxÉÇuÉ×iÉÉÌlÉ, xjÉÉlÉÉÌlÉ, AÉvÉrÉÉÈ, ÌlÉMãüiÉɶÉãÌiÉ vÉUÏUkÉÉiuÉuÉMüÉvÉÉlÉÉÇ sɤrÉÉsɤrÉÉhÉÉÇ lÉÉqÉÉÌlÉ pÉuÉÎliÉ | iÉãwÉÉÇ mÉëMüÉãmÉÉiÉç xjÉÉlÉxjÉɶÉæuÉ qÉÉaÉïaÉɶÉvÉUÏUkÉÉiÉuÉÈ mÉëMüÉãmÉqÉÉmɱliÉã, CiÉUãwÉÉÇ mÉëMüÉãmÉÉÌSiÉUÉÍhÉ cÉ | xÉëÉãiÉÉÇÍxÉ xÉëÉãiÉÉÇxrÉãuÉç, kÉÉiÉuÉ¶É kÉÉiÉÔlÉãuÉmÉëSÕwÉrÉÎliÉ mÉëSÒ¹ÉÈ | iÉãwÉÉÇ xÉuÉãïwÉÉqÉãuÉ uÉÉiÉÌmɨÉvsÉãwqÉÉhÉÈ mÉëSÒ¹É SÕwÉÌrÉiÉÉUÉã pÉuÉÎliÉ, SÉãwÉxuÉpÉÉuÉÉÌSÌiÉ || 9 || Srotus, Sira, Dhamani, Rasayanaya, Rasavahinya, Nadya, Pantha, Margha, Sharira chidras, Samvruthasamvruthani, Sthanani, Ashayani and Niketha are the placeses in the body where Dhatus will reside which are visible and unvisible are named with these names. When these are vitiated the dhatus of the body will get vitiates and leads to different types of maladies in the body. Like when Srotuses and Dhatus are vitiated they can vitiate other Srotuses and Dhatus of the body. For all these vitiation main factors are Doshas which can vitiate these structures due to its Dushana Swabhavath. Annatation:

In most of the texts it has been considered that all these are as Paryayas of the Srotus. But how far it is true, because when we consider them as the Paryayas of the Srtous then even they should also posses the same functions of the Srotuses but it is not seen like that. In this context the significance has to be given to one word i.e. vÉUÏUkÉÉiuÉuÉMüÉvÉÉlÉÉÇ – i.e. he said as the above all structures and regions of the body are the sites where Sharira Dhatus will reside. He also added that which are visible or invisible i.e. among those structures some are may be visible and some may be invisible. So he wanted to say that in these structures

or regions the Dhatus will reside in the body, but not as the paryayas of the Srotuses. The word sɤrÉÉsɤrÉÉhÉÉÇ has to be applied to these structures or to the Dhatus of the body because Vata which is also invisible.

Here the word Dhatu has to be related to all the substances which are present in the body and also has a role in the maintenance of the body functions has to be considered and Dhatus. When we look into the so called parayayas of Srotuses each structure has different functions in the body, which will not be observed in other structures. The functions of the Srotuses can be carried out only by Srotuses which can’t be done by any other structures of the body. The function of Srotus is:xÉuÉãï ÌWû pÉÉuÉÉ mÉÑÂwÉã lÉÉliÉUãhÉ xÉëÉãiÉÉÇxrÉÍpÉÌlÉuÉïiÉïliÉã, ¤ÉrÉÇ uÉÉÅmrÉÍpÉaÉcNûÎliÉ | This function can only be seen in Srotus not any where else. The functions of other structures will be different from the Srotuses. The structure of Srotus has been explained by the Charaka and the same structure will not be seen in other structures. So with all these reasons I feel that the above said word can’t be considered as Paryayas of the Srotuses, rather than that those has to be considered as the places where the Dhatus will reside in those places.

Common Vitiative factors of Srotus: AÉWûÉU¶É ÌuÉWûÉU¶É rÉÈ xrÉɬÉãwÉaÉÑhÉæÈ xÉqÉÈ |kÉÉiÉÑÍpÉÌuÉïaÉÑhɶÉÉÌmÉ xÉëÉãiÉxÉÉÇ xÉ mÉëSÕwÉMüÈ || 23 || The common vitiative factors of Srotus are – when a person who taken food and activities which are equal to the Gunas of Doshas causes vitiation in the Doshas which ultimately affects the Dhatus which leads to vitiation of the Srotuses. Annotation:

Here we should think why did Acharya had explained about common vitiative factors even after explaing individual vitiative factors of the srotuses. For any maladies in the body are mainly two causative factors they are AÉWûÉU & ÌuÉWûÉU which are followed improper way that leads to vitiation of the Doshas of the body which affects the Dhatus. So the properties of AÉWûÉU & ÌuÉWûÉU are explained with the help of gunas and even the properties of Doshas are also under stood with the help of gunas only. So Gunas have a main role in understanding of the body, they are 20 in number. If we can become meticulous on Gunas we can become master in this science. Gunas are the main ones which are also essential in under standing the drugs and their properties to apply them in maladies. So when we do not understand about the Nidana of any disease then these factors can be applied and to understand the Nidanas of any disease.

Common Dusti Lakshanas of Srotuses:AÌiÉmÉëuÉ×ͨÉÈ xÉXçaÉÉãuÉÉ ÍxÉUÉhÉÉÇ aÉëljÉrÉÉãÅÌmÉ uÉÉ |ÌuÉqÉÉaÉïaÉqÉlÉÇ cÉÉÌmÉ xÉëÉãiÉxÉÉÇ SÒ̸sɤÉhÉqÉç || 24 ||The common dusti lakshanas are - AÌiÉmÉëuÉ×ͨÉÈ (excess elimination), xÉXçaÉÉãuÉÉ (obstruction of the Srotus), ÍxÉUÉhÉÉÇ aÉëljÉrÉÉã (swelling in the vessels), and ÌuÉqÉÉaÉïaÉqÉlÉÇ (deviated flow of dhatus). Annotation: Here we should think why did Acharya had explained again about Samanya Dusti Lakshanas of the Srotus even after explaining about individual Sroto Dusti Lakshanas. Because these Lakshanas are helpful when the actual individual Sroto Dusti Lakshanas are not visiualized then these can be applied to understand the Soto Dusti of the person. But it is not necessary that always all these four Lakshanas has to be seen in Sroto Dusti some times these may not be seen at all. In this Lakshanas the first one is more movement of the Dhatus that is like Atisara, Asrukdhara, etc

and the second one is Sangha i.e. means it may be obstruction to the flow of the Dhatus or reduction in the flow of the Dhatus has to be considered like the athelosclerotic chaninges of the blood vessels which causes the partial obstruction and reduced flow of the blood, spasm of the bronchails of the lungs causes obstruction and reduced flow of air etc. The third one is swelling in the vessels which can be considered as anuresum of the major areteries and varicosity of the veins (peils & vericose veins) etc.

The last one is deviated flow of dhatus which can be mainly involved along with the Sangha like which is seen in Chardhi, Raktha Pitta, Jalo Udara (Ascitis) etc. Structure of Srotus:xuÉkÉÉiÉÑxÉqÉuÉhÉÉïÌlÉ uÉרÉxjÉÔsÉÉlrÉhÉÔÌlÉ cÉ | xÉëÉãiÉÉÇÍxÉ SÏbÉÉïhrÉÉM×üirÉÉ mÉëiÉÉlÉxÉSØvÉÉÌlÉ cÉ || 25 || The structure of Srotus is – xuÉkÉÉiÉÑxÉqÉuÉhÉÉïÌlÉ (it will have the same colour of the Dhatu), uÉ×¨É (circular in form), xjÉÔsÉ (large in size), AhÉÔÌlÉ (small in size), SÏbÉÉïhrÉÉM×üirÉÉ (large in length), and mÉëiÉÉlÉxÉSØvÉÉÌlÉ (reticular structure). Annotation:

The first thing should come in the mind that when he has explained about the structure of Srotus in a very clear way it is sure that they must have a specific structure which should be different from other structures of the body. The first and last two are the main points to be discussed in this regard. The first one is xuÉkÉÉiÉÑxÉqÉuÉhÉÉïÌlÉ it means that the colour of Srotus will have the similar colour of Dhatus, it is true the capillaries which are present in the different parts of the body may appear similar colour in which area they are present. The capillaries at muscle tissue may have the colour of muscle and capillaries at fat tissues may have the colour of fat and at bone marrow it will have the same colour of the marrow. So Acharya has used this word i.e. xuÉkÉÉiÉÑxÉqÉuÉhÉÉïÌlÉ. The second one is that –

mÉëiÉÉlÉxÉSØvÉÉÌlÉ that means the srotusas will be branched like a net like structure, the same arrangement can be seen in the capillaries as Capillary net work, but not in the arteries or veins.

______________ ___ __________PRANA VAHA SROTUS

Pranavaha Srotus ( mÉëÉhÉuÉWû xÉëÉãiÉxÉç) : *iÉ§É mÉëÉhÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ WØûSrÉÇ qÉÔsÉÇ qÉWûÉxÉëÉãiɶÉ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iɱjÉÉ- AÌiÉxÉ×¹qÉÌiÉoÉ®Ç MÑüÌmÉiÉqÉsmÉÉsmÉqÉpÉϤhÉÇ uÉÉ xÉvÉoSvÉÔsÉqÉÑcduÉxÉliÉÇ SØwOèuÉÉ mÉëÉhÉuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç | The Moola sthan of Pranavaha Srotus is WØûSrÉÇ (Heart) and qÉWûÉxÉëÉãiÉxÉ (Larger channels), when these moola sthanas are affected it leads to the following lakshanas as: AÌiÉxÉ×¹Ç (increased rate of respiration), AÌiÉoÉ®Ç (obstructed respiration), MÑüÌmÉiÉ AsmÉÉsmÉqÉpÉϤhÉÇ (vitiated respiration i.e. with short breath with increased frequency), and xÉvÉoSvÉÔsÉqÉÑcduÉxÉliÉÇ (loud respiration associated with pains) these are the Pranavaha Vidha Lakshans seen when its Moola sthanas are affected.

Pranavaha Sroto Dhusti Kaaranas:¤ÉrÉÉiÉç xÉÇkÉÉUhÉÉSìÉæ¤rÉÉSèurÉrÉÉqÉÉiÉç ¤ÉÑÍkÉiÉxrÉ cÉ |mÉëÉhÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ xÉëÉãiÉÉÇxrÉlrÉæ¶É SÉÂhÉæÈ || 10 || The following factores will cause the Pranavaha srotus vitiation they are – ¤ÉrÉÉiÉç (Kshaya of Dhatus), xÉÇkÉÉUhÉÉSè (suppression of natural urges), UÉæ¤rÉÉSè

(intake of dry food), urÉrÉÉqÉÉiÉ ¤ÉÑÍkÉiÉxrÉ (doing exercise when hunger), and following SÉÂhÉ MüqÉï’s i.e. following harmful regiments will lead to vitiation of Pranavaha srotus.Annotation: The moola sthanas of Pranavaha srotus are WØûSrÉÇ and qÉWûÉxÉëÉãiÉxÉ why these two only should be considered as moola sthanas is the first question. The word Hridaya clearly related with the heart, and we all know that heart is the only organ by which the oxygen is able to supply to each and every tissue by its pumping mechanism even in sleeping also, so only the heart can accomplish this function of supplying the oxygen to tissues of the body and also which functions independently with out much dependent on other organs, where no other organ can bring off this function. Then Maha srotus means what? Many people have related with the whole GI tract, but how for it is correct. The word meaning of Mahat is – Great, big, large, many, numerous, strong, intense, extensive etc. According to Charaka he added as – *MüÉã¹È mÉÑlÉÂcrÉiÉã qÉWûÉxÉëÉãiÉÈ vÉUÏUqÉkrÉÇ qÉWûÉÌlÉlqÉqÉÉqÉmÉYuÉÉvÉrɶÉãÌiÉ mÉrÉÉïrÉvÉoSæxiÉl§Éã xÉ UÉãaÉqÉÉaÉï AÉprÉliÉUÈ || cÉ. xÉÔ. 11/48 Charaka said qÉWûÉxÉëÉãiÉÈ as a synonym of Koshta as per the authentic texts. Then what is Koshta for that Sushruta said as –

xjÉÉlÉÉlrÉÉqÉÉÎalÉmÉYuÉÉlÉÉÇ qÉÔ§ÉxrÉ ÂÍkÉUxrÉ cÉ |

WØûSÒhQÒûMüÈ TÑünTÑüxÉ¶É MüÉã¹ CirÉÍpÉkÉÏrÉiÉã || xÉÑ. ÍcÉ. 2

In Koshta the above all the organs are present which have multiple functions for conversion of substances into body acceptable form and some of them have a role in elimination of the waste products which are produced during the process of metabolic changes takes place in the body. If we look at the Dushti lakshanas

of Prana Vaha Srotus of Charaka most of them are seen as disturbance in the process of respiration. In the body these symptoms can also be perceptible when there is a disturbance in the functions of the organs which are present in the Koshta. So Charaka had considered the Maha Srotus as the moola sthana of Prana Vaha Srotus. Many have an opinion that the Prana of Prana Vaha Srotus is related to the Prana Vata dosha, but how for it is correct. As Caraka him self said that because the Doshas are existing all over the body and in all srotusas they do not require a separate Srotus. Also this Prana is related to the external Prana Vayu but not with the internal Prana Vata dosha. There is lot of difference between these two; both can not be one and the same. The functions of Prana Vayu is nourishment of the body where as Prana Vata regulates some of the body function. This Prana is not for the nourishment of the Prana Vata Dosha, it nourishes the tissues of the body. Where as the nourishment of the Prana Vata Dosha is done by the Vayu which is produced at the time of last stage of digestion in Pakwashya. The concept of Pranavaha, Udakavaha and Annavaha srotuses are mainly related to the nourishment of the body which are available from the Universe and these Srotuses moola sthanas are help full for regulation, formation of these Pranas i.e. Prana, Udaka and Anna which are essential for the nourishment to the each and every tissues of the body. Most of the lakshanas which are explained in this srotus are mainly related with the respiratory system, so they have tried to relate this Srotus with respiratory system only. But when we look at into the body at two levels the exchanges of gases takes place first at the lungs and secondly at the tissue level. Even when circulatory system or urinary system or digestive systems etc are affected many times we find the same lakshanas of the Pranavaha sroto dushti lakshanas. There is an opinion that the Prana Vaha Srotus can be narrated to Nervous system, but how far it is correct. Because each and every tissue in the body is related with the

Nervous system, so then every Srotus may have to be related with Nervous system, but it is not seen like that.

But narrating the Srotuses with any systems of the body may not be correct on the grounds of Ayurveda, particularly the Nervous system, the Hormonal system and the Immune systems can not be narrated to any Srotus because they have a role on each and every cellular level of the body & where as these three systems can be narrated to the Tridoshas rather than to the Srotuses.

So better study the concepts of Srotuses on the grounds of Ayurveda it self. With all these explanations still this Srotus is obscure in nature which has to be cogitated on its cognizance.

Pranavaha Srotus as per Sushruta: *iÉ§É mÉëÉhÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ WØûSrÉÇ UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®xrÉÉ¢üÉãvÉlÉ ÌuÉlÉqÉlÉ qÉÉãWûlÉ pÉëqÉhÉ uÉãmÉlÉÉÌlÉ qÉUhÉÇ uÉÉ pÉuÉÌiÉ; As per Sushruta the Moola sthanas are WØûSrÉÇ (Heart) and UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ (Arteries which carry Rasa through them). When these moola sthanas are injured it shows the following symptoms as:

¢üÉãvÉlÉ (crying), ÌuÉlÉqÉlÉ (bending forward), qÉÉãWûlÉ (fainting), pÉëqÉhÉ (giddiness), uÉãmÉlÉ (tremours), and qÉUhÉÇ (death). Annotation: When we look into the concept of Sushtruta it is very clear that he had mentioned the moola sthanas of Pranavaha Srotus are WØûSrÉÇ and UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ | So what is Rasavahiniya Dhamnis? It can be considered as the vessels which carry Rasa can be considered as Rasavahinya dhamanis. In the body the Prana & Rasa, are moving in same channel so Achary has used the word as UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ for both Pranavaha and Rasavaha srotus. But from where these UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ will start in the body? And how they have to be understood? As both Prana and Rasa move in same

channel, at which level these two will enter in to the systemic circulation. To understand this we should look into the digestion, absorption and respiratory systems. The digestion is carried out from oral cavity up to the small intestines and absorption also starts from mouth to large intestines into the venous system. The absorption at small intestines is the most important, which drains mainly by superior mesenteric vein and inferior mesenteric veins. The superior mesenteric vein and spleenic vein combines to form portal vein and inferior mesenteric vein will be attached to the spleenic vein. The portal vein now enters into the liver where maximum metabolic process are completed and from there the absorbed food materials along with blood will enter into inferior vena cave which ultimately reaches to the right atrium which is mixed along with the deoxygenated blood drained from the whole body, so the fluid which reaches to the right atrium will be of much nutrition with less oxygen. From right atrium it reaches to the right ventricle and from there through pulmonary trunk it reaches to lungs, where it is converted into oxygenated fluid and reaches to left atrium through pulmonary vein, now this fluid is reach in both nutrition and oxygen. Then it enters into the left ventricle from here the heart first receives the blood and then it gives to rest of the body through aorta for nourishment of the tissues. So the vessels which carry the fluid which is more predominant of nutrition and oxygen should be considered as UxÉÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ|

Prana Vaha Srotus as per Astanga Sangraha:iÉ§É mÉëÉhÉuÉÉÌWûlÉÉÇ WØûSrÉÇ qÉÔsÉÇ qÉWûÉxÉëÉãiÉ¶É | iÉÉÌlÉ ¤ÉrÉ UÉæ£rÉ ÌmÉmÉÉxÉÉ ¤ÉѽÉrÉÉqÉ uÉãaÉkÉÉUhÉÉ ÌSÍpÉ SÒïwrÉÎliÉ || iÉiÉÉãÅÌiÉxÉ×¹Ç mÉëÌiÉoÉ®Ç MÑüÌmÉiÉqÉsmÉÉsmÉqÉpÉϤhÉÇ uÉÉ xÉvÉoSvÉÔsÉqÉÑcduÉxÉlÉqÉç || iÉ§É µÉÉxÉuÉixÉÉkÉlÉqÉç || A. xÉ. vÉÉ. 6/15.

_____________________________ ________ UDAKA VAHA SROTUS

Udaka vaha Srotus:ESMüuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ iÉÉsÉÑ qÉÔsÉÇ YsÉÉãqÉcÉ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iɱjÉÉ- ÎeÉÀûÉiÉÉsuÉÉã¹MühPûYsÉÉãqÉvÉÉãwÉÇ ÌmÉmÉÉxÉÉÇ cÉÉÌiÉmÉëuÉ×®ÉÇ ¬ØwOèuÉÉãSMüuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç | The Moola sthana of Udaka vaha Srotus are iÉÉsÉÑ (Palate) and YsÉÉãqÉ (Supra renal glands), when these moola sthanas are affected it leads to ÎeÉÀûÉiÉÉsuÉÉã¹MühPûYsÉÉãqÉvÉÉãwÉÇ (there will be dryness in tongue, palate, lips, throat and Kloma) and ÌmÉmÉÉxÉÉÇ (thirst) are seen when these moola sthanas are affected.

Udaka vaha Sroto Dusti Kaaranas:*AÉæwhrÉÉSÉqÉÉ°rÉÉiÉç mÉÉlÉÉSÌiÉvÉÑwMüɳÉxÉãuÉlÉÉiÉç |AqoÉÑuÉÉWûÏÌlÉ SÒwrÉÎliÉ iÉ×whÉÉrÉɶÉÉÌiÉmÉÏQûlÉÉiÉç || 11 || When a person is exposed to heat, due to Aama, due to fear, due to intake of alcohol drinks and Ruksha ahara in large quantities and when affected by thrustna will lead to vitiation of Udaka vaha Srotus.Annotation: Regarding this srotus there are many controversial statements which leaves the learners in a whirl. The first thing which should come in the mind is that why Charaka considered it as second one where as Sushruta considered it as the third one in their order of

srotuses. The reason is – the concept of Srotus as per Charaka is mainly on physiological grounds and where as Sushruta on Anatomical grounds i.e. on surgical importance. The first three Srotus which have been mentioned by Charaka are related to the external environment. Among them the most important one is Prana Vayu with out which we can not survive more than a minute and the second one i.e. Udaka which is second important one which is very much essential to the body than the Anna. We can survive with out food for months together but not without water, so Charaka had mentioned in the order as Prana, Udaka and Anna Vaha srotuses. Where as Sushruta mentioned as Prana, Anna and Udaka Vaha srotuses which might have been explained as – when we look at the Moola sthanas of these three the first two have the relation with Dhamanis and where as in the last one i.e. Udaka vaha srotus moola sthanas there is no any Dhamani related to it why it is so?

YsÉÉãqÉ YsÉÉãqÉç rÉWû CiÉlÉÉ xÉÎlSlkÉ MüÉã¸ÉÇ AÉeÉ WûÉã aÉrÉÉ Wæû ÌMü CxÉxÉã YrÉÉ aÉëWûhÉ ÌMürÉÉ eÉÉuÉã rÉWû xmɹ lÉWûÏÇ WûÉã mÉÉiÉÉ | xÉoÉ ÌuɲÉlÉÉãÇ Mãü mÉ×jÉMç-mÉ×jÉMç qÉiÉ WæûÇ | cÉUMü, uÉÉapÉOû, pÉãsÉ AÉæU MüvrÉmÉ lÉã CxÉã “MüÉã¸ÉÇaÉ” qÉÉlÉÉ Wæû AiÉÈ rÉWû AuÉrÉuÉ rÉÉ AÇaÉ MüÉ㸠rÉÉ AliÉUÉÍkÉ (OíûÇMü) Mãü AlSU WûÉãlÉÉ cÉÉÌWûL | AliÉUÉÍkÉ qÉãÇ jÉÉãUæÍxÉMç MæüÌuÉÌOû LuÉÇ LoQûÉãqÉÏlÉsÉ MæüÌuÉOûÏ rÉã SÉã AuÉMüÉvÉ WæûÇ ÎeÉlWãûÇ lÉÉÍpÉ rÉÉ QûÉrÉÉTëüÉqÉ LMü SÕxÉUã xÉã AsÉaÉ MüUiÉÏ Wæû | rÉÌS YsÉÉãqÉ LMü MüÉã¸ÉÇaÉ Wæû iÉÉã uÉWû ClÉ SÉãlÉÉãÇ qÉãÇxÉã ÌMüxÉÏ Mãü AlSU WûÉãlÉÉ cÉÉÌWûL | CxÉ ÌuÉuÉUhÉ xÉã rÉWû iÉÉã xmɹ WûÉã WûÏ aÉrÉÉ WûÉãaÉÉ ÌMü uÉWû AliÉUÉÍkÉ Mãü AÌiÉËU£ü ÍxÉU rÉÉ qÉÑZÉ rÉÉ aÉsÉã qÉãÇ ÎxjÉiÉ MüÉãD AuÉrÉuÉ WûÉãaÉÉ rÉWû xuÉÏMüÉU lÉWûÏÇ

ÌMürÉÉ eÉÉ xÉMüiÉÉ | ExÉã iÉÉã jÉÉãUæMüÉã LoQûÉãqÉÏlÉsÉ MæüÌuÉOûÏ rÉÉ OíûÇMü Mãü AlSU WØûSrÉ, rÉM×üiÉç, msÉÏWûÉ MüÐ pÉÉÆÌiÉ mÉÉrÉÉ eÉÉlÉÉ cÉÉÌWûL | rÉÌS CiÉlÉÉ pÉsÉã mÉëMüÉU SØRû. MüU ÍsÉrÉÉ eÉÉiÉÉ Wæû iÉÉã YsÉÉãqÉMüÐ xÉqÉxrÉÉ eÉÌOûsÉ ÃmÉ kÉÉUhÉ lÉWûÏÇ MüU xÉMüiÉÏ |

xÉëÉãiÉxÉç AÉæU MüÉã¸ÉÇaÉ SÉãlÉÉãÇ LMü lÉWûÏÇ WûÉã xÉMüiÉã LãxÉÉ CxÉÍsÉL lÉWûÏÇ qÉÉlÉÉ eÉÉ xÉMüiÉÉ YrÉÉãÇÌMü qÉWûÉxÉëÉãiÉ Mãü ÌuÉÌuÉkÉ pÉÉaÉ AÉqÉÉvÉrÉ, AalrÉÉvÉrÉ, mÉYuÉÉvÉrÉ, xjÉÔsÉÉl§É MüÉã MüÉã¸ÉÇaÉ CxÉ lÉÉqÉ xÉã xmɹiÉÈ xÉpÉÏ AÉcÉÉrÉÉãï lÉã xuÉÏMüÉU ÌMürÉÉ WæûÇ |

AoÉ WûqÉ YsÉÉãqÉ Mãü xÉqoÉlkÉ qÉãÇ mÉëÍxÉ® MüÌiÉmÉrÉ E®UhÉÉãÇ MüÉã EmÉÎxjÉiÉ MüUiÉã WæûÇ iÉÉÌMü AÉaÉã eÉÉã ÌuÉcÉÉUkÉÉUÉ mÉëxiÉÑiÉ MüÐ aÉD WæûÇ ExÉMãü mÉëMüÉvÉ qÉãÇ ClÉ E®UhÉÉãÇ MüÉã mÉÉPûMü xÉqÉfÉ xÉMãüÇ AÉæU EÍcÉiÉ ÌlÉhÉïrÉ mÉU mÉWÒûÆcÉ xÉMãüÇ :-

1. WØûSrÉÇ mÉÑlÉÈÎvsÉwqÉU£ümÉëxÉÉSÉiÉç xÉqpÉuÉÌiÉ ….. iÉxrÉ uÉÉqÉmÉɵÉãï msÉÏWûÉ TÑünTÑüxÉ¶É | SͤÉhÉiÉÉã rÉM×üiÉç YsÉÉãqÉ cÉ | A. xÉÇ. vÉÉ. 5/71.

2. iÉxrÉÉkÉÉã uÉÉqÉiÉÈ msÉÏWûÉ TÑünTÑüxɶÉ, SͤÉhÉiÉÉã rÉM×üiYsÉÉãqÉ cÉ | iÉSè WØûSrÉ ÌuÉvÉãwÉãhÉ cÉãiÉlÉÉxjÉÉlÉqÉç |

xÉÑ. vÉÉ. 4/30.3. rÉxiÉÑ vÉÉãÍhÉiÉeÉÈ ÌMüOèOûxiÉÉqÉÉiYsÉÉãqÉ

cÉ eÉÉrÉiÉã |4. µÉÉxÉÉã rÉM×üÌiÉ iÉ×whÉÉ cÉ ÌmÉmÉÉxÉÉ

YsÉÉãqÉeÉãÅÍkÉMüÉ | xÉÑ. ÌlÉ. 9/22.5. YsÉÉãqÉ MüÉsÉZÉhQû (rÉM×üiÉÉSkÉxiÉÉiÉç)

ÎxjÉiÉÇ SͤÉhÉmÉɵÉïxjÉÇ ÌiÉsÉMüÍqÉÌiÉ

mÉëÍxÉ®qÉç | QûsWûhÉ – xÉÑ. ÌlÉ. 9/18.

6. ÌiÉsÉÇ iÉÑ vÉÉãÍhÉiÉÌMüOèOûmÉëpÉuÉÇ SͤÉhÉÉÍ´ÉiÉÇ rÉM×üixÉqÉÏmÉã YsÉÉãqÉxÉÇ¥ÉMüÇ pÉuÉÌiÉ |

7. AkÉxiÉÑ SͤÉhÉã pÉÉaÉã WØûSrÉÉiÉç YsÉÉãqÉ ÌiɸÌiÉ |

8. xÉqÉÉlÉuÉÉrÉÉãÈ mÉëkqÉÉlÉÉSì£üɬãWûÉãwqÉmÉÉÍcÉiÉÉiÉç |ÌMüÎgcÉSÒcNÕûlÉxÉÇ¥ÉxiÉÑ eÉÉrÉiÉã YsÉÉãqÉxÉÇ¥ÉMüÈ || AÂhÉS¨É, A. WØû. vÉÉ. 3/12.

9. rÉSÉ xÉÉãÅliÉqÉ×ïiÉÉã aÉpÉïÈ vÉÔlÉÉã oÉÎxiÉËUuÉÉiÉiÉÈ |iÉãlÉÉuÉ×iÉÉrÉÉ lÉÉrÉÉïxiÉÑ-MÑüͤÉUÉlɽiÉã pÉ×vÉqÉç ||EÎi£ÉmrÉÎliÉ CuÉÉÇaÉÉÌlÉ qÉÔ§ÉoÉÎxiÉ¶É ÍpÉSè±iÉã |YsÉÉãqÉmsÉÏWûÉ rÉM×üccÉæuÉ TÑünTÑüxÉÇ WØûSrÉÇ iÉjÉÉ ||aÉpÉãïhÉç mÉÏÌQûiÉÇ ½ãiÉiÉç FkuÉïÇ mÉë¢üÉqÉÌiÉ Îx§ÉrÉÉÈ || QûsWûhÉ-OûÏMüÉ-qÉÔRû. aÉpÉï ÌlÉSÉlÉ

10. MüÉã¸ÉÇaÉÉÌlÉ ÎxjÉiÉÉlrÉãwÉÑ WØûSrÉÇ YsÉÉãqÉ TÑünTÑüxÉqÉç |rÉM×üimsÉÏWûÉãlSÒMüÇ uÉ×YMüÉæ lÉÉÍpÉÌQûqpÉÉl§ÉoÉxiÉrÉÈ || A. WØû. vÉÉ. 3/12.

11. WØûSrÉÇ qÉlÉxÉÈ xjÉÉlÉÇ qÉlɶÉÉÅÅWÒûÈ mÉëeÉÉmÉÌiÉÈ |

iÉxqÉÉSè aÉpÉãïhÉ eÉÉiÉxrÉ WØûSrÉÇ eÉÉrÉiÉãÅaÉëiÉÈ ||iÉiÉÈ xÉÇeÉÉrÉiÉã YsÉÉãqÉ rÉM×üSè uÉ×YMüÉæ §ÉrÉÇ iÉjÉÉ |

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12.YsÉÉãqÉvÉoSãlÉÉ§É TÑümTÑüxÉ EhQÒûMü¶ÉãÌiÉ ²rÉqÉç | xÉÑ´ÉÑiÉãlÉÉã£üqÉç –vÉÉãÍhÉiÉTãülÉmÉëpÉuÉÈ TÑünTÑüxÉÈ vÉÉãÍhÉiÉ ÌMüOèOûmÉëpÉuÉ EhQÒûMüÈ CirÉÑhQÒûMüÈ YsÉÉãqÉ | MüÌuÉUÉeÉ aÉÇaÉÉkÉU – cÉ. vÉÉ. 7/7. 13. iÉxrÉ uÉÉqÉÉã rÉjÉÉ msÉÏWûÉ SͤÉhÉã cÉ iÉjÉÉ rÉM×üiÉç | SͤÉhÉã cÉ iÉjÉÉ YsÉÉãqÉ WØûSrÉxrÉãuÉÇ mÉëMüÐÌiÉïiÉqÉç || AÎalÉmÉÑUÉhÉ 370/16. 14. lÉÉQûÏwÉÑ WØûSrÉ YsÉÉãqÉÌlÉ®ÉxÉÑ A¹ÉSvÉ | xÉÑ. vÉÉ. 5/31. 15. MühPûWØûSrÉlÉã§ÉYsÉÉãqÉlÉÉQûÏwÉÑ qÉhQûsÉÉÈ | xÉÑ. vÉÉ. 5/32. 16. ESMüuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ iÉÉsÉÑYsÉÉãqÉ cÉ iÉ§É ÌuÉ®xrÉ ÌmÉmÉÉxÉÉ xɱÉã qÉUhÉÇ cÉ|

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rɤqÉÇ qÉiÉxlÉÉprÉÉÇ msÉÏ»ûÉã rÉYlÉxiÉã ÌuÉuÉ×WûÉuÉãiÉÉæ || AjÉuÉï 21. ClSìÈ xÉѧÉÉqÉÉ WØûSrÉãlÉ xÉirÉÇ mÉÑUÉãQûÉvÉãlÉ xÉÌuÉiÉÉ eÉeÉÉlÉ | rÉM×üiYsÉÉãqÉÉlÉÇ uÉÂhÉÉã ÍpÉwÉerÉlqÉiÉxlÉã uÉÉrÉurÉælÉï ÍqÉlÉÉÌiÉ ÌmɨÉqÉç || uÉÉ. xÉÇ. 19/85. rÉÌS YsÉÉãqÉ MüÉ uÉæÌSMüMüsÉÏlÉ ÌuÉcÉÉU EmÉÎxjÉiÉ ÌMürÉÉ eÉÉrÉÉiÉÉã mÉiÉÉsÉaÉãaÉÉ ÌMü YsÉÉãqÉ Mãü ÌuÉwÉrÉ qÉãÇ uÉæÌSMü MüÉsÉ qÉãÇ mÉrÉÉïmiÉ ¥ÉÉlÉ jÉÉ AÉæU YsÉÉãqÉç iÉoÉ LMü xÉÎlSakÉ AÇaÉ lÉWûÏÇjÉÉ | uÉÉeÉxÉlÉãrÉxÉÇÌWûiÉÉ qÉãÇ ClSì MüÉã WØûSrÉ MüÉ ÌlÉqÉÉïiÉÉ, xÉÔrÉï MüÉã ÍvÉU MüÉ ÌlÉqÉÉïiÉÉ iÉjÉÉ rÉM×üiÉç, YsÉÉãqÉ AÉæU ÌmɨÉxjÉÉlÉ MüÉ ÌlÉqÉÉïiÉÉ uÉÂhÉ MüÉã MüWûÉ aÉrÉÉ WæûÇ | uÉÂhÉ eÉsÉMüÉ SãuÉiÉÉ WûÉãlÉã xÉã YsÉÉãqÉ lÉÉqÉMü AÇaÉ MüÉ eÉsÉ Mãü xÉÉjÉÉ AuÉvrÉ xÉqoÉlkÉ qÉÉsÉÔqÉ mÉÄQûiÉÉ Wæû | iÉ×whÉÉ MüÐ EimÉꬃ qÉãÇ YsÉÉãqÉ MüÐ ÌuÉM×üÌiÉ MüÉ uÉhÉïlÉ AÉcÉÉrÉÉãïÇ lÉã oÉÉU-oÉÉU ÌMürÉÉ pÉÏ Wæû| ESMüuÉÉWûÏ xÉëÉãiÉÉãÇ MüÉ qÉÔsÉ pÉÏ YsÉÉãqÉ Wæû, rÉWû cÉUMü lÉã ÌuÉqÉÉlÉ xjÉÉlÉ qÉãÇ iÉjÉÉ xÉÑ´ÉÑiÉ lÉã vÉÉUÏU xjÉÉlÉ qÉãÇ xmɹiÉrÉÉ oÉiÉsÉÉMüU vÉUÏUxjÉ ESMü Mãü ÌlÉrÉl§ÉhÉ MüÉ- iÉ×whÉÉ MüÐ EimÉꬃ MüÉ xÉqoÉlkÉ YsÉÉãqÉ xÉã xÉÏkÉÉ-xÉÏkÉÉ eÉÉãÄQûÉ aÉrÉÉ mÉëiÉÏiÉ WûÉãiÉÉ Wæû| ESMüuÉÉWûÏ xÉëÉãiÉÉãÇ MüÐ ÌuÉM×üÌiÉ qÉãÇ AÌiÉuÉ×® ÌmÉmÉÉxÉÉ MüÉ WûÉãlÉÉ cÉUMü lÉã xuÉÏMüÉU ÌMürÉÉ Wæû| ESMü AÉæU xuÉãSuÉÉWûÏ xÉëÉãiÉÉãÇ MüÐ ÌuÉM×üÌiÉ xÉã ESUUÉãaÉ WûÉãiÉã WæûÇ CxÉã pÉÏ cÉUMü xuÉÏMüÉU MüUiÉÉ Wæû :-ÂSè kuÉÉ xuÉãSÉqoÉÑuÉÉWûÏÌlÉ SÉãwÉÉÈ xÉëÉãiÉÉÇÍxÉ xÉÇÍcÉiÉÉÈ |

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vÉÏwÉïiÉÉsÉÑ Mãü ÍsÉL oÉë¼UlkÉë vÉoS MüÉ urÉuÉWûÉU ÌMürÉÉ WûÏ eÉÉ xÉMüiÉÉ Wæû | rÉM×üiÉç xÉqÉÏmÉã YsÉÉãqÉ – Adhamalla Commentary.WØûSÎYvÉhÉ qÉÉÇxÉ ÌmÉhQû YsÉÉãqÉÈ - Hemadri CommentaryYsÉÉãqÉç WØûSrÉxjÉÌmÉmÉÉxÉÉxjÉÉlÉqÉç - Charapani. YsÉÉãqÉ uÉ×YMüÉæ EkuÉï - Madhava Nidhana With the above statements it tells us that the Kloma has been related to many structures of the body as per their understandings. But there should not be many opinions regarding one structure. When we look into the dusti lakshanas of Charaka they are just the symptoms related to thirst only. But when we look into the vidha lakshanas of Sushruta he had mentioned only two lakshanas ÌmÉmÉÉxÉÉ and xɱÉãqÉUhÉÇ| So the injury to the moola sthanas of Udaka Vaha Srotus will lead to the swift death of the patient as per Sushruta. So the moola sthanas of Udaka Vaha Srotus must be vital organs of the body injury to these must lead to abrupt death.

Udaka vaha Srotus as per Sushruta:*ESMüuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ iÉÉsÉÑ YsÉÉãqÉ cÉ, iÉ§É ÌuÉ®xrÉ ÌmÉmÉÉxÉÉ xɱÉãqÉUhÉÇ cÉ; Udaka vaha srotus are two, their moola sthanas are iÉÉsÉÑ (Palate) and YsÉÉãqÉ (Supra renal glands), and when these moola sthanas are injured leads to ÌmÉmÉÉxÉÉ (thirst) and xɱÉãqÉUhÉÇ (immediate death) will cause. Annotation:The moola sthanas of Udakavaha Srotus as per Sushruta are similar to that of Charaka itself. Sushruta had mentioned only two lakshans as Pipasa and Sdhyomaranam, so these moola sthanas must be very vital in nature. As we have seen above regarding the references of these moola sthanas which have to be considered in a right way.

Udakavaha Srotus as per Astanga Sangraha:ESMüuÉÉÌWûlÉÉÇ iÉÉsÉÑ qÉÔsÉÇ YsÉÉãqÉ cÉ | iÉÉlrÉÉqÉpÉrÉÉÌiÉmÉÉlÉÉãwhÉvÉÑwMüɳÉiÉÚÎhlÉaÉëWûÉÌSÍpÉSÒïwrÉÎliÉ || iÉiÉÉãÅÌiÉiÉ×whÉÉ qÉÑZÉvÉÉãwÉÈ MühÉïYµÉãQûlÉÇ iÉqÉÉã SvÉïlÉÇ cÉ || iÉ§É iÉ×whÉÉã£üqÉÉæwÉkÉqÉç ||

A. xÉ. vÉÉ. 6/16.

____________________ __________________ ANNA VAHA SROTUS

Anna Vaha Srotus:A³ÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉqÉÉqÉÉvÉrÉÉã qÉÔsÉÇ uÉÉqÉÇ cÉ mÉɵÉïÇ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iɱjÉÉ- AlɳÉÉÍpÉsÉwÉhÉqÉUÉãcÉMüÌuÉmÉÉMüÉæ NûÌSïÇ cÉ ¬ØwOèuÉÉųÉuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç | The moola sthanas of Anna vaha srotus are AÉqÉÉvÉrÉ: (stomach) and uÉÉqÉ mÉɵÉïÇ (left flank region), when these moola sthanas are affected the following symptoms will manifest they are – AlɳÉÉÍpÉsÉwÉ (no desire towards food), AUÉãcÉMü (Anorexia), AÌuÉmÉÉMü (indigestion) and NûÌSïÇ (vomiting) are seen.

Anna Vaha Sroto Dusti Kaaranas:*AÌiÉqÉɧÉxrÉ cÉÉMüÉsÉã cÉÉÌWûiÉxrÉ cÉ pÉÉãeÉlÉÉiÉç | A³ÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ uÉæaÉÑhrÉÉiÉç mÉÉuÉMüxrÉ cÉ || 12 || The karanas are AÌiÉqÉÉ§É (consuming large quantity of food), AMüÉsÉã (having food in improper timings), AÌWûiÉxrÉ (having unwholesome food), and uÉæaÉÑhrÉÉiÉç

mÉÉuÉMüxrÉ (disturbance in the Jataragni) all these leads to vitiation of Annavaha Srotus. Annotation: Why AÉqÉÉvÉrÉ: and uÉÉqÉ mÉɵÉïÇ are considered as Moola sthanas of the Anna Vaha Srotus? Now we will look into the references available regarding the AÉqÉÉvÉrÉ: from Sanjna Pancaka Vimarsha, by Kaviraj Gananath Sen Saraswati.

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A. xÉÇ. vÉÉ. 615. iÉ§É cÉÉqÉÉvÉrÉã iÉS³ÉÇ xÉuÉïUxÉqÉÌmÉ mÉcrÉqÉÉlÉÇ xÉiÉç MüTüqÉÑSÏUrÉãiÉç | iÉccÉ TãülÉpÉÔiÉÇ rÉjÉÉ SkrÉÉÌSiÉÈ ¤ÉÑÍpÉiÉÉiÉç mÉëjÉqÉÇ TãülÉxÉqpÉuÉÈ | iÉiÉ¶É AÉqÉÉvÉrÉiÉç mÉÉMãülÉ crÉuÉqÉÉlÉqÉç AqsÉÏpÉÔiÉÇ xÉiÉç xuÉcNûÇ ÌmɨÉqÉÑSÏUrÉãiÉç | iÉiÉÉãÅÌmÉ AÉqÉÉvÉrÉÉiÉç crÉÑiÉÇ mÉYuÉÉvÉrÉãÅÎalÉlÉÉ

vÉÉãÌwÉiÉÇ MüOÒûMüÐpÉÔiÉÇ xÉiÉç iÉS³ÉÇ qÉÉÂiÉqÉÑSÏUrÉãiÉç | ClSÒÈ16. mÉYuÉÉvÉrÉqÉkrÉã lÉÉÍpÉÈ | iɧÉÉÌmÉ xɱÉãqÉUhÉqÉç | A. xÉÇ. vÉÉ. 717. rÉxrÉÉqÉÉvÉrÉÉãijÉÉ mÉËUMüÌiÉïMüÉÅÌiÉiÉ×whÉÉ vÉM×üSè pÉãS¶É | A. xÉÇ. vÉÉ. 1118. rÉxrÉÉqÉmÉYuÉÉvÉrÉÉliÉUqÉÉÍ´ÉirÉ xÉÇ¥ÉÉÇ cÉ WûiuÉÉ uÉÉrÉÑÈ Mü¸ã bÉÑbÉÑïUMüÇ MüUÉãÌiÉ |

A. xÉÇ. vÉÉ. 1119. mÉYuÉÉqÉÉvÉrÉrÉÉãqÉïkrÉã ÍxÉUÉmÉëpÉÉuÉÉ lÉÉÍpÉÈ iɧÉÉÌmÉ xɱÉãqÉUhÉqÉç | xÉÑ. vÉÉ. 6/2520. xiÉlÉrÉÉãqÉïkrÉqÉÍkɸÉlÉrÉÉãUxrÉÉqÉÉvÉrɲÉUqÉç | 21. AÉvÉrÉÉxiÉÑ-uÉÉiÉÉvÉrÉÈ, ÌmɨÉÉvÉrÉÈ, vsÉãwqÉÉvÉrÉÈ, U£üÉvÉrÉ, AÉqÉÉvÉrÉÈ, mÉYuÉÉvÉrÉÉã, qÉÔ§ÉÉvÉrÉÈ, x§ÉÏhÉÉÇ aÉpÉÉïvÉrÉÉãŹqÉÈ | xÉÑ. ÍcÉ. 22. qÉsÉÉxiÉ§É xuÉæÈ xuÉæSÒï¹É mÉëSÕwÉhÉæÈ | AÉqÉÉvÉrÉÇ mÉëÌuÉvrÉÉqÉqÉlÉÑaÉqrÉ ÌmÉkÉÉrÉ cÉ | xÉëÉãiÉÉÇÍxÉ mÉÌ£üxjÉÉlÉÉccÉ ÌlÉUxrÉ euÉsÉlÉÇ oÉÌWûÈ || xÉWûiÉã lÉÉÍpÉxÉmÉïliÉxiÉmÉliÉÈ xÉMüsÉÇ uÉmÉÑÈ | MÑüuÉïliÉÉã aÉɧÉqÉirÉÑwhÉÉÇ euÉUÇ ÌlÉuÉïiÉærÉÎliÉ || A. WØû. ÌlÉ. 2.23. xÉrÉSÉ mÉëMÑüÌmÉiÉÉÈ mÉëÌuÉvrÉÉqÉÉvÉrÉqÉÔwqÉhÉÉ xÉWû ÍqÉ´ÉÏpÉÔrÉ AÉ±Ç AÉWûÉUmÉËUhÉÉqÉkÉÉiÉÑÇ UxÉlÉÉqÉÉlÉÇ AluÉuÉãirÉ xÉxÉ xuÉãSuÉWûÉÌlÉ xÉëÉãiÉÉÇÍxÉ ÌmÉkÉÉrÉ AÎalÉqÉÑmÉWûirÉ mÉÌ£üxjÉÉlÉÉiÉç FwqÉÉhÉÇ oÉÌWûÌlÉïUxrÉ MãüuÉsÉÇ

vÉUÏUqÉlÉÑmÉëmɱiÉã, iÉjÉÉ euÉUqÉÍpÉÌlÉuÉïiÉïrÉÌiÉ | cÉ. ÌlÉ. 1. 24. MÑüÌmÉiÉÉãÅÌmÉ uÉÉrÉÑrÉïSÉ AÉqÉÉvÉrÉmÉëuÉãvÉÉÌS xÉqmÉëÉÎmiÉrÉÑ£üÉã pÉuÉÌiÉ iÉSæuÉ euÉUÇ MüUÉãÌiÉ, lÉÉlrÉSãÌiÉ SvÉïrÉÌiÉ | AiÉLuÉ euÉUãwÉÑ AÉqÉÉvÉrÉ ÌuÉvÉÑ®rÉjÉï sÉÇaÉlÉqÉÑixÉaÉïiÉÉã uÉSÎliÉ | rɱÌmÉ cÉ AÉqÉÉvÉrÉmÉëuÉãvÉÉSãuÉ FwqÉhÉÉÅÌmÉ ÍqÉ´ÉiuÉÇ sÉprÉiÉ LuÉ, rÉiÉç AÉqÉÉvÉrÉ LuÉ uÉWû ÌlÉxjÉÉlÉÇ, “lÉÉÍpÉxiÉlÉÉliÉUÇ eÉliÉÉãUÉqÉÉvÉrÉ CÌiÉ xqÉ×iÉÈ” CÌiÉ uÉcÉlÉÉiÉç, iÉjÉÉÅÌmÉ uÉWû ÌlÉxjÉÉlÉxrÉÉqÉÉvÉrÉæMüSãvÉiuÉãlÉ AÉqÉÉvÉrÉ mÉëuÉãvÉãÅÌmÉ lÉÉuÉvrÉÇ aÉëWûhÉÏÃmÉuÉWè ÌlÉxjÉÉlÉSÒ̹ ÌuÉïvÉãwÉãhÉ sÉprÉiÉ CÌiÉ, AiÉ LuÉÉã£üqÉç FwqÉhÉÉ xÉWû ÍqÉ´ÉÏpÉÔrÉãÌiÉ | cÉ¢ümÉÉÍhÉS¨É ||25. lÉlÉÑ, vsÉãwqÉhÉ AÉqÉÉvÉrÉÈxjÉÉlÉÇ, iÉiÉç ÌMüÇ mÉëÌuÉvrÉ AÉqÉÉvÉrÉÍqÉÌiÉ uÉcÉlÉãlÉ? lÉæuÉÇ, vsÉãwqÉhÉ EUÉãÅÌmÉ mÉëkÉÉlÉÇ xjÉÉlÉqÉç, iÉãlÉãWûÉãUÈxjÉxrÉÉÌmÉ vsÉãwqÉhÉ AÉqÉÉvÉrÉmÉëuÉãvÉÇ SvÉïrÉÌiÉ | rÉ§É MãüuÉsÉqÉÉveÉrÉuÉ×ͨÉÌmɨÉÇ, iÉ§É AÉqÉÉvÉrÉÇ mÉëÌuÉvrÉ CÌiÉ lÉM×üiÉÇ, ÌmɨÉÇ ÌWû AÉqÉÉvÉrÉmÉëÌuɹqÉãuÉ pÉuÉÌiÉ, iÉccÉÉqÉÉvÉrÉæMüSãvÉxjÉÇ aÉëWûhÉÏÃmÉÉqÉÉvÉrÉæMüSãvÉÇ uÉWè ÌlÉxjÉÉlÉÇ xuÉxjÉÉlÉÉSè aÉcNûÌiÉ CÌiÉ rÉÑ£üqÉç | cÉ¢ümÉÉÍhÉS¨É || 26. mÉYuÉÉvÉrÉaÉiÉÉxiÉ§É lÉÉQèrÉÉã qÉÔ§ÉuÉWûÉxiÉÑ rÉÉÈ | iÉmÉïrÉÎliÉ xÉSÉ qÉÔ§ÉÇ xÉËUiÉÈ xÉÉaÉUÇ rÉjÉÉ || xÉÔ¤qÉiuÉɳÉÉãmÉsÉprÉliÉã qÉÑZÉÉlrÉÉxÉÉÇ xÉWû§ÉvÉÈ |

lÉÉQûÏÍpÉÂmÉlÉÏiÉxrÉ qÉÔ§ÉxrÉÉqÉÉvÉrÉÉliÉUÉiÉç || eÉÉaÉëiÉÈ xuÉmÉiɶÉæ uÉ xÉ ÌlÉÈxrÉlSãlÉ mÉÔrÉïiÉã | AÉqÉÑZÉÉixÉÍsÉsÉã lrÉxiÉÈ mÉɵÉãïprÉÈ mÉÔrÉïiÉã lÉuÉÈ | bÉOûÉã rÉjÉÉ iÉjÉÉ ÌuÉÌ® oÉÎxiÉqÉÔï§ÉãhÉ mÉÔrÉiÉã || xÉÑ. ÌlÉ. 3 27. AÉqÉÉvÉrÉÇ SÕwÉÌrÉiuÉÉ qÉ×SÒÇ M×üiuÉÉ cÉ mÉÉuÉMüqÉç | U£üÇ qÉÉÇxÉÇ cÉ xÉlSÕwrÉ SãÌWûlÉÉÇ eÉÉrÉiÉã euÉUÈ || pÉã. xÉÇ. ÍcÉ. xjÉÉ. 28. rÉÉÍpÉmsÉÏWûÉrÉM×üiÉç YsÉÉãqÉ WØûSè uÉ×YMüÉæ aÉÑSoÉxiÉrÉÈ | ¤ÉÑSìÉl§ÉqÉjÉ cÉ xjÉÔsÉqÉÉqÉmÉYuÉÉvÉrÉÉæ uÉmÉÉ || MüÉã¹ÉÇaÉÉÌlÉ uÉSÎliÉ ¥ÉÉÈ | MüÉ. xÉÇ. vÉÉ. The moola sthanas of Annavaha srotus are AÉqÉÉvÉrÉ: & uÉÉqÉ mÉɵÉïÇ| Among these two moola sthanas, initial one is very clear and where as second one is not been pellucid by many authors. Why AÉqÉÉvÉrÉ: & uÉÉqÉ mÉɵÉïÇ are considered as moola sthanas of Annavaha srotus? The foremost moola sthana is AÉqÉÉvÉrÉ: which is also an Ashaya as per sushruta. The word meaning of AÉqÉÉvÉrÉ: is where Aama resides in the body. In our body the most related structure which can be narrated to AÉqÉÉvÉrÉ: is Stomach. The function of Stomach is to mix and churn the food with the digestive juices of gastric cells till it becomes chyme, so that it becomes easy for further digestion in the small intestines. So till the food reaches to small intestines it is in a state of undigested form which can be considered as an Aama state. If stomach is not present in the body the food can not be converted into the form of chyme, which causes much difficulty in

the digestion of food in small intestines to convert the food into body acceptable form. We can see it in Gastro jejunostomy where the jejunum is connected to stomach where the person should not have any heavy foods and almost liquid food is advised so that the food will not undergo digestion in the stomach and it will not mix with the gastric juices. So the food should be in such a form that it can be absorbed directly without any process of digestion. With this reason the stomach has a main roll in converting the food into such a form which becomes easy to get digested in the small intestines so that it can be accepted by the body.The word uÉÉqÉÇ mÉɵÉïÇ, means what? There is a reference that Grahani resides in the same plane, it said as:uÉÉqÉÉ´ÉrÉã ÌWû aÉëWûhÉÏ aÉÑSã cÉ iÉiÉç mÉɵÉïxÉÇxjÉxrÉ xÉÑZÉÉãmÉsÉÎokÉÈ | cÉ. ÍxÉ. 3/24

With the above statement it is clear that Grahani is situated on the left side of the body. On the left side of the body there are many structures like spleen, pancrease, lateral part of the stomach and the jejunum part of the small intestines which all have a main role directly or indirectly in the process of digestion. Charaka being a physician he had considered the uÉÉqÉ mÉɵÉïÇ as one moola sthana which is a region reather than an organ. When we look into an personal experiance that after having food immediatly if person walks fast or runs he get the pain in the left lateral side of the trunk. What may be the reason for this? One reason which we feel that when a person after food if he we walks or runs fast the muscle tissues requires more oxygen and glucose due to which most of the blood will be diverted towards the muscles, which causes reduced blood to the stomach and intestines which causes pain in the abdomen mainly in the left side where the lateral part of the stomach and pacnreas are situated in this region. So based on physiology Acharya Charaka would have considered these two as the moola sthanas of the Anna vaha srotus.

Anna Vaha Srotus as per Sushruta:

*A³ÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉqÉÉqÉÉvÉrÉÉãųÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®xrÉÉkqÉÉlÉÇ vÉÔsÉÉãųɲãwɶNûÌSïÈ ÌmÉmÉÉxÉÉÅÅlkrÉÇ qÉUhÉÇ cÉ || Annavaha Srotuses are two in number, its moola sthanas are AÉqÉÉvÉrÉ: (stomach) and A³ÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ| (Arteries which carry Anna in them), when these moola sthanas are injured it leads to AÉkqÉÉlÉÇ (flatulence), vÉÔsÉ (pain), A³É²ãwÉ (aversion to food), NûÌSïÈ(vomiting), ÌmÉmÉÉxÉÉ (thirst), AÉlkrÉÇ (faintness or giddiness) and qÉUhÉÇ (death) of the person.Annotation: The concept of Annavaha Srotus as per Sushruta is much clear. He had considered as Aamashaya and Annavahini Dhamanis. Aamashaya is clear which we have seen previously and what about Annavahini Dhamanis and to which these has to be related? Here this srotus is mainly related to one among the Bahaya pranas. The word Anna indicates to all the food material which are entering into the body and they will nourish each and every structure of the body. So all the arterial blood vessels can be related to the Annavaha Dhamanis. When we look into the vidha lakshanas of this srotus as per Sushruta most of the lakshanas can be observed in the intestinal perforation/obstruction. The Vidha lakshanas are AÉkqÉÉlÉÇ (flatulence), vÉÔsÉ (pain), A³É²ãwÉ (aversion to food) no doubt due to abdomen distention and pain in the abdomen will deffinitely leads hatred to food. The next two are NûÌSïÈ(vomiting), and ÌmÉmÉÉxÉÉ (thirst), the frist one can be seen in both i.e. perforation or obstruction. The last two are seen in the last stage of the life which are AÉlkrÉÇ (faintness or giddiness) and qÉUhÉÇ (death) of the person.Anna Vaha Srotus as per Astanga Sangraha:

A³ÉuÉÉÌWûlÉÉqÉÉqÉÉvÉrÉÉã qÉÔsÉÇ uÉÉqÉmÉɵÉïÇ cÉ | iÉãwÉÉÇ SÒ¹Éæ xÉuÉïÇ qÉɧÉÉÍvÉiÉÏrÉÉã£üqÉuÉaÉcNãûiÉç || A. xÉ. vÉÉ. 6/17.

________________________ _______________ RASA VAHA SROTUS

Rasa Vaha Srotus:UxÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ WØûSrÉÇ qÉÔsÉÇ SvÉ cÉ kÉqÉlrÉÈ | The moola sthana of Rasa vaha Srotus are WØûSrÉÇ (Heart) and SvÉ kÉqÉlrÉÈ (Ten arteries).

Rasa Vaha Srotus Dusti Lakshanas:A´É®ÉAÂÌcɶÉÉxrÉuÉæUxrÉqÉUxÉ¥ÉiÉÉ | WØûssÉÉxÉÉã aÉÉæUuÉÇ iÉlSìÉ xÉ AÇaÉqÉSÉãï euÉUxiÉqÉÈ || 9 ||mÉÉhQÒûiuÉÇ xÉëÉãiÉxÉÉÇ UÉãkÉÈYsÉæorÉÇ xÉÉSÈ M×üvÉÉXçaÉiÉÉ |lÉÉvÉÉãÅalÉãUrÉjÉÉMüÉsÉÇ uÉsÉrÉÈ mÉÍsÉiÉÉÌlÉ cÉ || 10 ||UxÉmÉëSÉãwÉeÉÉ UÉãaÉÉÈ ————— A´É®É (lack of interest), AÂÌcÉ (loss of taste) WØûssÉÉxÉÉã (water brash), aÉÉæUuÉÇ (heaviness), iÉlSìÉ (giddiness), AÇaÉqÉSÉãï (body pains), euÉU (fever), xiÉqÉÈ (feeling of darkness), mÉÉhQÒûiuÉÇ (Anemia), xÉëÉãiÉxÉÉÇ UÉãkÉÈ (obstruction in the srotuses), YsÉæorÉÇ (impotence), xÉÉSÈ (inability to do activities), M×üvÉÉXçaÉiÉÉ (emaciation of the body parts) lÉÉvÉÉãÅalÉã (loss of digestive fire), UrÉjÉÉMüÉsÉÇ uÉsÉrÉÈ mÉÍsÉiÉÉÌlÉ (appearance of wrinkles and gray hair at improper time) all these are considered as rasaja prodoshaja rogas.

Rasa Vaha Sroto Dusti Kaaranas:aÉÑÂvÉÏiÉqÉÌiÉÎxlÉakÉqÉÌiÉqÉɧÉÇ xÉqÉvlÉiÉÉqÉç |UxÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ ÍcÉlirÉÉlÉÉÇ cÉÉÌiÉÍcÉliÉlÉÉiÉç || 13 || When person consumes more aÉÑ (heavy), vÉÏiÉ (cold), AÌiÉÎxlÉakÉ (more oily food), AÌiÉqÉɧÉÇ (more quantity of food), and ÍcÉlirÉÉlÉÉÇ cÉÉÌiÉÍcÉliÉlÉÉiÉç (thinking more about where it should not be) all these leads to vitiation of Rasavaha Srotus. Annotation: The moola sthanas of Rasavaha srotus are WØûSrÉÇ & SvÉ cÉ kÉqÉlrÉÈ among these two moola sthanas, first one is very clear and where as second one is not much clear. In Sutra Sthana Charaka mentioned a chapter as AjÉãïSvÉqÉWûÉqÉÔsÉÏrÉÇ AkrÉÉrÉÇ in which he explained about the Hrudya regarding the importance, structures related to it and how to protect it from external and internal factors. But in this chapter he did not mention about the SvÉ kÉqÉlrÉÉã which are related to it in detail. Some people have related the SvÉ kÉqÉÌlÉ’s as follows:

1. Right Coronary Artery2. Left Coronary Artery3. Superior Vena Cava4. Inferior Vena Cava5. Pulmonary Trunk 6. Aorta 7. Four Pulmonary Veins

Totally these 10 have been considered as SvÉ kÉqÉlrÉÉã as per some auothers.

When we look into the Dusti Karanas of all the Srotus which are mentioned by Charaka he had mentioned in a special order where at the last of all the Dusti Karanas he had mentioned one Karana which is the most important one among all the Dusti Karanas. In the Pranavaha Srotus he mentioned ÍcÉlirÉÉlÉÉÇ

cÉÉÌiÉÍcÉliÉlÉÉiÉç i.e. thinking more about where it should not be. Being the Hrudaya which is the seat of Manas even when Manas is affected the Rasa vaha Srotus will be affected.

Rasa Vaha Srotus as per Sushruta:UxÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ WØûSrÉÇ UxÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®xrÉ vÉÉãwÉÈ mÉëÉhÉuÉWûÌuÉ®uÉgcÉ qÉUhÉÇ iÉÎssÉXçaÉÉÌlÉ cÉ There are two Rasavaha srotuses their moola sthanas are WØûSrÉÇ (Heart) and UxÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ (Arteries which carry Rasa in them). When these moola sthanas are injured it leads to vÉÉãwÉÈ (emaciation) mÉëÉhÉuÉWûÌuÉ®uÉgcÉ (symptoms explained in Pranavaha sroto dusti are also seen) and qÉUhÉÇ (death). Annotation:

Here Sushruta has said that one lakshana extra than in the prana vaha srotus which is vÉÉãwÉÈ and the remaing all are same as in the prana vaha srotus. This srotus has a main role in nourshing the body parts and in the formation of Dhatus. So Sushrutha had considered the lakshana vÉÉãwÉÈ|

Rasa Vaha Srotus as per Astanaga Sangraha:UxÉuÉÉÌWûlÉÉÇ WØûSrÉÇ qÉÔsÉÇ SvÉ SqÉlrÉ¶É | Arterioles play a key role in regulating blood flow from arteries into capillaries. The smooth muscle of arterioles, like that of arteries, is subject to vasoconstriction and vaso dilatation. During vasoconstriction, blood flow into capillaries is restricted; during vaso dilatation, the flow is significantly increased.

_________________________ ___________ RAKTHA VAHA SROTUS

Raktha Vaha Srotus:

vÉÉãÍhÉiÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ rÉM×ülqÉÔsÉÇ msÉÏWûÉ cÉ | The moola sthanas of Rakthavaha srotus are rÉM×üiÉç (Liver) and msÉÏWûÉ (spleen).

Raktha Vaha Sroto Dushti Lakshanas:……………………..uɤrÉliÉã U£üSÉãwÉeÉÉÈ |MÑü¹uÉÏxÉmÉïÌmÉQûMüÉU£üÌmɨqÉxÉ×aSUÈ || 11 ||aÉÑSqÉãRíûÉxrÉmÉÉMü¶É msÉÏWûÉ aÉÑsqÉÉãÅjÉ ÌuÉSìÍkÉÈ |lÉÏÍsÉMüÉ MüÉqÉsÉÉ urÉXçaÉÈ ÌmÉsmÉuÉÎxiÉsÉMüÉsÉMüÉÈ || 12 ||SSìÓ¶ÉqÉïSsÉÇ ÍµÉ§ÉÇ mÉÉqÉÉ MüÉãPûÉxÉëqÉhQûqÉç |U£ümÉëxÉÉãwÉÉeeÉÉrÉliÉã ………………..|| 13 || MÑü¹ (skin disorders), uÉÏxÉmÉï (Herpes), ÌmÉQûMüÉ (boils), U£üÌmÉ¨É (blood dyscrasias), AxÉ×aSUÈ (Menorrhage) aÉÑSqÉãRíûÉxrÉmÉÉMü (Ulcers in anus, penis and mouth), msÉÏWûÉ (enlargement of spleen), aÉÑsqÉ (phantom tumor), ÌuÉSìÍkÉÈ (abscess), lÉÏÍsÉMüÉ (pigmentation over skin with an elevated surface), MüÉqÉsÉÉ (jaundice), urÉXçaÉÈ ÌmÉsmÉuÉ ÎxiÉsÉMüÉsÉMüÉÈ (moles), SSì (type of Kusta), cÉqÉïSsÉÇ (type of Shudra Kusta), ͵ɧÉÇ (leucoderma), mÉÉqÉÉ (type of eczema), MüÉãPû (urticaria), AxÉëqÉhQûqÉç (eryphematous patches).

Raktha Vaha Sroto Dusti Kaaranas:ÌuÉSÉWûÏlrɳÉmÉÉlÉÉÌlÉ ÎxlÉakÉÉãwhÉÉÌlÉ SìuÉÉÍhÉ cÉ |U£üuÉÉWûÏÌlÉ SÒwrÉÎliÉ pÉeÉiÉÉÇ cÉÉiÉmÉÉlÉsÉÉæ || 14 || When person consumes more of ÌuÉSÉWûÏlrɳÉmÉÉlÉÉÌlÉ (taking more food which causes SÉWû in the body), ÎxlÉakÉ (more oily food), EwhÉÉÌlÉ (more hot foods), SìuÉÉÍhÉ (more

liquid food) and pÉeÉiÉÉÇ cÉÉiÉmÉÉlÉsÉÉæ (when exposed to more heat and wind) all these leads to vitiation of Rakthavaha srotus. Annotation: Regarding this srotus the Moola sthanas are rÉM×üiÉç (Liver) and msÉÏWûÉ (spleen). The first question is that why these two are considered as Moola sthanas?, the formation of Raktha in the body takes place at bone marrow as per modern science, but as per Ayurveda Raktha dhatu is formed from Rasa dhatu by Ranjaka pitta in Yakruth. The functions of these moola sthanas have main role in maintaing the quality of the raktha rather than its quantity. The spleen acts as graveyard of RBC i.e. it annihilates the fragile RBC which have crossed 120 days but this function will also carried out in other parts of the body like bone marrow etc, but it has one distincte funtion that it store the blood in it and drains it into systemaic circulation in emergancy conditions. The liver has multifarious functions which help in maintain the quality of the blood. Liver produces the clotting factors, heparin, vitamin K, etc. which are essential in regulating the quality of blood.

Raktha Vaha Srotus as per Susthruta:U£üuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ rÉM×üimsÉÏWûÉlÉÉæ U£üuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®xrÉ vrÉÉuÉÉXçaÉiÉÉ euÉUÉã SÉWûÈ mÉÉhQÒûiÉÉ vÉÉãÍhÉiÉÉaÉqÉlÉÇ U£ülÉã§ÉiÉÉ cÉ || Rakthavaha srotus are two in number and their moola sthanas are rÉM×üimsÉÏWûÉlÉÉæ (liver and spleen) and U£üuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, when these moola sthanas are injured it leads to vrÉÉuÉÉXçaÉiÉÉ (cyanosis), euÉU (fever), SÉWûÈ (burning sensations), mÉÉhQÒûiÉÉ (pallor), vÉÉãÍhÉiÉÉaÉqÉlÉ (hemorrhage), and U£ülÉã§ÉiÉÉ (red colored eyes).Annotation:

As per Sushruta he added one more moola sthanas i.e. U£üuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, being a surgeon he added this moola sthana which can also be damaged from external injuries. Most of the vidha lakshanas which have been explained will cause due to the injury to these moola sthanas it self. But now peoples can survive even after spleenectomy. So even one moola sthan is removed from the body still person is able to survive. That’s why he has not added Marana as vidha lakshana in this srotus.

Raktha Vaha Srotus as per Astanga Sangraha:U£üuÉÉÌWûlÉÉÇ rÉM×üimsÉÏWûÉ cÉ |

_____________________________ ________ MAMSA VAHA SROTUS

Mamsa Vaha Srotus:qÉÉÇxÉuÉWûÉlÉÉÇ cÉ xÉëÉãiÉxÉÉÇ xlÉÉrÉÑqÉÔïsÉÇ iuÉMç cÉ | The moola sthanas of Mamsavaha srotus are xlÉÉrÉ (tendons), iuÉMç (skin).

Mamsa Vaha Sroto Dusti Lakshanas:……………………..vÉÚhÉÑ qÉÉÇxÉmÉëSÉãwÉeÉÉlÉç || 13 ||AÍkÉqÉÉÇxÉÉoÉÑïSÇ MüÐsÉÇ aÉsÉvÉÉsÉÔMüvÉÑÎhQûMãü |mÉÔÌiÉqÉÉÇxÉÉsÉeÉÏaÉhQûaÉhQûqÉÉsÉÉãmÉÎeÉÌÀûMüÉ || 14 ||ÌuɱÉlqÉÉxÉÉ´ÉrÉÉlÉç ………………………| AÍkÉqÉÉÇxÉ (extra growth of muscle tissue i.e. tumors), AoÉÑïSÇ (Tumor), MüÐsÉÇ aÉsÉvÉÉsÉÔMü aÉsÉvÉÑÎhQûMãü(elongated Uvula or Uvulitis),

mÉÔÌiÉqÉÉÇxÉ (Gangrene), AsÉeÉÏ aÉsÉaÉhQ (Goitre), ûaÉhQûqÉÉsÉ EmÉÎeÉÌÀûMüÉ (Cystic swelling of tongue).

Mamsa Vaha Sroto Dusti Kaaranas:AÍpÉwrÉlSÏÌlÉ pÉÉãerÉÉÌlÉ xjÉÔsÉÉÌlÉ cÉ aÉÑÃÍhÉ cÉ |qÉÉÇxÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ pÉÑYiuÉÉ cÉ xuÉmÉiÉÉÇ ÌSuÉÉ || 15 || When person consumes the food which is AÍpÉwrÉlSÏÌlÉ (more of oiliness), xjÉÔsÉÉÌlÉ cÉ aÉÑÃÍhÉ (the food which are big and heavy in digestion) and pÉÑYiuÉÉ cÉ xuÉmÉiÉÉÇ ÌSuÉÉ (who sleeps in the afternoons after having food) all these leads to vitiation of Mamsavaha srotus. Annotation: Why xlÉÉrÉÑ (tendons), & iuÉMç (skin) are considered as Moola sthanas of the Mamsavaha srootus? Now we will look into the references available regarding the Snayu from Sanjna Pancaka Vimarsha, by Kaviraj Gananath Sen Saraswati.

xlÉÉrÉÑ mÉëMüUhÉA§É cÉÉSÉæ mÉëirɤÉvÉÉUÏUÉã£üÉ xlÉÉrÉÑmÉËUpÉÉwÉÉ CWæûuÉÉkrÉÉrÉÉUqpÉã xqÉÑ®ØiÉÉ Sì¹urÉÉ | xlÉÉrÉÑÌuÉwÉrÉã mÉëÉcÉÉÇ mÉërÉÉãaÉÉ¶É rÉjÉÉ-[The definition of Snayu in Pratyaksha Shariram has been quoted at the beginning of this chapter. Here are a few instances to show that the term Snayu has been used clearly and universally to imply nothing but fibrous tissue by ancient authors.]

1. “vÉhÉiÉÔsÉuÉiÉç xlÉÉrÉÑeÉÉsÉuÉliÉÈ|” (xÉÑ. xÉÔ. 23 A.)

[“Containing strands of Snayu looking like’hempotton’(i.e., teased hemp).]

2. “xÉÏurÉãiÉç xÉÔ¤qÉãhÉ xÉÔ§ÉãhÉ uÉsMãülÉÉvqÉliÉMüxrÉ uÉÉ |vÉhÉeɤÉÉã qÉxÉÔ§ÉÉprÉÉÇ xlÉÉruÉÉ oÉÉsÉãlÉ uÉÉ mÉÑlÉÈ|” (xÉÑ. xÉÔ. 25 A.)

[“It should be sewn with fine cotton thread, or thread derived from the bark if Ashmantak or hemp, or silk-thread or with Snayu or hair.” (Sushruta). Here Snayu clearly means fibrous cords (catgut or silkworm gut) used for suturing. No other meaning is possible.] A§É xlÉÉrÉÑmÉSÇ xÉÏuÉlÉã mÉërÉÑ£üÇ vÉhÉÉpÉxÉÔ§ÉÉjÉïqÉãuÉ mÉëÌiÉmɨÉurÉqÉç, AjÉÉïliÉUxrÉ ArÉÉãarÉiuÉÉiÉç |

1. “xlÉÉrÉÑËUÌiÉ vÉhÉÉMüÉU EmÉkÉÉiÉÑÌuÉvÉãwÉÈ, rÉãlÉ kÉlÉÔÇÌwÉ lɽliÉã|” (xÉÑ. xÉÔ. 25 A. –QûsWûlÉ OûÏMüÉ iɧÉæuÉ)

[In explaining the above passage the ancient commentator Dalhana gives the definition of Snayu as above. He is very explicit here and defines Snayu as a subsidiary tissue looking like hemp (vÉhÉ) – exactly the simile used in Pratyaksha-Shariram. He also specifies: “with which-bow-strings are made.”]

2. LuÉqÉãuÉ vÉUÏUãÅÎxqÉlÉç rÉÉuÉliÉÈ xÉlkÉrÉÈ xqÉ×iÉÉÈ|xlÉÉrÉÑÍpÉoÉïWÒûÍpÉoÉï²ÉxiÉãlÉ pÉÉUxÉWûÉ lÉUÉÈ || (xÉÑ. vÉÉ. 5 A.)A§É xÉÑxmɹ LuÉ xÉÎlkÉuÉlkÉlrÉjÉãï xlÉÉrÉÑvÉoSÈ| xÉÎlkÉuÉlkÉlrÉÉã ÌWû xlÉÉrÉÑxÉÔ§ÉxÉÇbÉÉiÉÉÈ vÉhÉUeeÉÑuÉcNÒûpÉëÉ SØRû.ɶÉãÌiÉ xÉÑÌuÉÌSiÉÇ SعvÉÉUÏUÉhÉÉqÉç |

[Here Snayu clearly means thick white bands of fibrous tissue of ligaments which ‘fix or fasten’ the joints.]

3. “qÉÉÇxÉÉlrÉ§É ÌuÉoÉ®ÉÌlÉ xlÉÉrÉÑÍpÉÈ” (xÉÑ. vÉÉ. 5 A.) A§É xlÉÉrÉÑmÉSÇ MühQûUÉjÉïqÉç | “MühQûUÉ ÌWû qÉWûÉxlÉÉrÉuÉÈ” CÌiÉ QûsWûlÉÈ |

[Here the muscles are said to be “fixed or fastened to the bones by Snayu” meaning undoubtedly thick fibrous bands or tendons of

origin or insertion specialized as Kandara or ‘Great Snayu’ as explained by the old commentator Dalhanacharya.]

4. “xlÉÉrÉuÉÉã oÉlkÉlÉÇ mÉëÉã£üÉ SãWãû qÉÉÇxÉÉÎxjÉqÉãSxÉÉqÉç” (vÉÉaÉïÇkÉUÈ) qÉÉÇxÉÉlÉÉqÉxjrÉÉÌSwÉÑ AxjlÉÉÇ cÉ mÉUxmÉUÇ xÉqoÉlkÉlrÉÈ xÉÎlkÉwÉÑ iÉÉ LuÉ| mÉëÍxÉ®gcÉ qÉãSÈ ÌmÉhQûÉlÉÉqÉÌmÉ iÉSliÉUÉsÉxjÉxlÉÉrÉÑxÉÔ§ÉæUãuÉ xjÉÔsÉxlÉÉruÉÉÌSwÉÑ uÉlkÉlÉqÉç|

[Here Snayu undoubtedly means binding or fastening material of flesh, bones and fat, viz. fibrous tissue.]

5. “xÉqrÉaÉç urÉuÉÎxjÉiÉã U£ãü xlÉÉruÉÉ xÉÔ§ÉãhÉ uÉÉ xÉÏurÉãiÉç”| (A. WØû. xÉÔ.25 A.) A§ÉÉÌmÉ mÉÔuÉïuÉiÉç xlÉÉrÉÑxÉÔ§ÉãhÉ SÏuÉlÉqÉÑmÉÌS¹qÉç| AjÉï¶ÉãWû mÉÔuÉïuÉSãuÉ qÉÉÇxÉxÉÔ§ÉãhÉ xÉÏuÉlÉxrÉ AvÉYrÉiuÉÉiÉç|

[Here also stitching is advised to be done with Snayu - undoubtedly meaning fibrous threads (catgut) as above. Certainly stitching can never be done with ‘Muscle” (which is Pt. G. Shastri’s interpretation of Snayu.)]

6. xlÉÉrÉÑÌlÉÍqÉïiÉÉÈ mÉÉvÉÉÈ MüjÉqÉWûÇ SliÉæÎvNûlÉÌ©|” (ÌWûiÉÉãmÉSãvÉ) eÉqoÉÑMüÉSÏlÉÉÇ oÉlkÉlÉÉrÉrÉã eÉÉsÉÉMüÉUÉÈ mÉÉvÉÉxiÉãÅÌmÉ vÉhÉxÉÔ§ÉÉpÉæÈ xlÉÉrÉÑxÉÔ§ÉæÌlÉïÍqÉïiÉÉ pÉuÉliÉÏÌiÉ sÉÉãMümÉëÍxÉ®qÉç| lÉ ÌWû qÉÉÇxÉxÉÔ§ÉæÈ mÉÉvÉÉ ÌlÉÍqÉïrÉliÉã|

[This passage illustrates that the word Snayu means fibrous tissue or catgut even in common parlance. Here the jackal caught in a trap-net says-”how can I tear the net made of ‘Snayu’-&c.” certainly the net is never made of ‘muscle’ (Pt. G. Shastri’s interpretration).]

rɨÉÑ xlÉÉrÉÑmÉSÉjÉïÌuÉcÉÉUã “qÉÉÇxÉUeeÉuÉ” LuÉ ‘qÉxÉsÉxÉÇ¥ÉMüÉÈ’ xlÉÉrÉuÉÈ’ CirÉÉcÉ£ÉiÉã mÉ0 eÉÉãvÉÏ vÉÉÎx§ÉhÉÈ, iÉSÌmÉ mÉëqÉÉSÌuÉeÉ×ÎqpÉiÉqÉãuÉ| mÉÔuÉÉãïSè kÉ×iÉSعÉliÉãwÉÑ mÉãvÉÏmÉSxrÉ qÉÉÇxÉxÉÇaÉÉiÉÉjÉã ÃRû.iuÉÉiÉç, xlÉÉrÉÑmÉSxrÉ mÉãvÉÏmÉrrÉÉïrÉiuÉãlÉÉÅlÉÍpÉkÉÉlÉÉiÉç, SÍvÉïiÉSعÉliÉãwÉÑ qÉÉÇxÉUeeuÉjÉÉïÅxÉÇaÉiÉã¶É| lÉ cÉ xlÉÉrÉÑmÉSxrÉ qÉÉÇxÉUeeuÉjÉï aÉëWûhÉã xÉÇaÉcNãûiÉ “iuÉQè.qÉÉÇxÉÍxÉUÉxlÉÉruÉÎxjÉ xÉÎlkÉ MüÉã¹ qÉqÉÉïhÉÏirɹÉæ uÉëhÉuÉxiÉÔÌlÉ”- CirÉÉÌS uÉlÉlÉãwÉÑ (xÉÑ. xÉÔ. 22 A. ) mÉ×jÉMç mÉËUxÉÇZrÉÉlÉqÉÌmÉ mÉëÉcÉÉqÉç| vÉÉÎx§ÉqÉiÉãlÉ xlÉÉrÉÔlÉÉÇ qÉÉÇxÉqÉrÉiuÉÉiÉç, qÉÉÇxÉ xlÉÉrÉÑmÉSrÉÉãxiÉÑsrÉÉjÉïiuÉã²l²xÉqÉÉxÉÉÅxÉqpÉuÉÉiÉç| iÉxqÉÉiÉç mÉëirɤÉvÉÉUÏUÉã£ü LuÉ xlÉÉrÉÑmÉSÉjÉÈ xuÉÏMüUhÉÏrÉÈ mÉëã£üÉuÉÌ°ËUirÉsÉÇ mÉssÉÌuÉiÉãlÉ|

[Pt. G. Shastri takes the word Snayu to mean muscle in his learned thesis. This is absurd. The general connotation of the word as meaning fibrous tissue has been made clear by the passages quoted above. As the term Peshi undoubtedly means muscle (as proved above), the word Snayu can not mean the same thing because the two words are not synonymous. Besides all the passages quoted above to illustrate the use of the term Snayu would be meaningless if Snayu be taken to mean ‘muscle’. Again in the underlined passage of Sushruta quoted above, the enumeration of flesh and Snayu together precludes all possibility of Snayu meaning muscle. Such passages are very common in Sushruta. CSÇ cÉÉ§É xqɨÉïurÉqÉç-xlÉÉrÉÑmÉãvrÉÉãUÌiÉbÉÌlɹxÉqoÉlkÉSvÉïlÉÉiÉç mÉëirɤÉvÉÉUÏUã mÉãvrÉliÉÉlÉÉÇ

MühQûUÉxÉÇ¥ÉrÉÉÍpÉÌWûiÉÉlÉÉÇ mÉãvÉÏwuÉãuÉ xlÉÉrÉÑwuÉãuÉ uÉÉÅlÉÑmÉëuÉãvÉÉã SÍvÉïiÉÈ| “uÉרÉÉxiÉÑ MühQûUÉÈ xÉuÉÉïÈ” CÌiÉ xÉÑ´ÉÑiÉÉã£ãüÈ, “MühQûUÉ ÌWû qÉWûÉxlÉÉrÉuÉÈ” CÌiÉ QûssÉlÉɱÉcÉÉrrÉïuÉcÉlÉÉgcÉ| LuÉgcÉ, MühQûUÉhÉÉÇ mÉãvrÉliÉiuÉÉiÉç MühQûUÉÌuÉ®ãwÉÑ “Ì¢ürÉÉxuÉvÉÌ£üxrÉÑqÉÑsÉÉ Âeɶɔ (xÉÑ. xÉÔ. 25 A.) pÉuÉlirÉãuÉãÌiÉ lÉ ÍcɧÉqÉç| iÉÉxÉÉÇ ÌWû qÉWûÉxlÉÉrÉÔlÉÉÇ mÉãvrÉliÉpÉÔiÉiuÉÉSè uɨÉïliÉ LuÉ iÉÉxÉÑ xÉÇMüÉãcÉmÉëxÉÉU±ÉÈ mÉãvÉÏÌ¢ürÉÉÈ| lÉ iÉÉuÉiÉÉ mÉëqÉÉhÉmÉUqmÉUÉÍxÉ®Ç xÉÉuÉï̧ÉMüÇ qÉÑZrÉÉjÉïÇ mÉËUirÉerÉ aÉÉæhÉÉjÉïaÉëWûhÉÇ rÉÑerÉiÉã xlÉÉrÉÑxÉÇ¥ÉÉrÉÉÈ| CijÉgcÉ-xÉÇMüÉãcÉmÉëxÉÉUvÉÏsÉÉxrÉç uÉxirÉÉqÉÉvÉrÉÉÌSmÉãvrÉliÉxjÉÉxÉÑ vÉÑÌwÉUMühQûUÉxuÉÌmÉ MüSÉÍcÉSè SØvrÉiÉ LuÉ xlÉÉrÉÑvÉoSÈ mÉërÉÑ£ü-CirÉÎZÉsÉqÉuÉSÉiÉqÉç| rÉjÉÉ- “AÉqÉmÉYuÉÉvÉÉrÉÉliÉãwÉÑ uÉxiÉÉæ cÉ vÉÑÌwÉUÉÈ ZÉsÉÑ”

(xÉÑ. vÉÉ. 5 A.)

[It must be remembered, however, that the muscle strands & fibrous tissues mix up freely, one often emerging or transforming itself into the other in the structure of muscles. Hence the tendinous parts of muscles have been described as Snayu in ancient. Ayurvedic literature. The ancient commentator Dalhana also explains the Kandaras (large tendons) as stout Snayu’s (Maha-Snayu). No wonder, therefore, that Sushruta say. Loss of function and great pain occur when some Snayus or tendons are hurt (vide underlined passage quoted above). I have said clearly in my definition of ‘Snayu’ quoted in the beginning of this chapter that the word some times means tendinous parts of muscles. Thus the tendinous sphincters and valvular bands of visceral muscles are

sometimes described as hollow or ringed ‘Snayu’ (vÉÑÌwÉU xlÉÉrÉÑ) as in the passage quoted above.

Generally speaking however, there can be no doubt that the term Snayu has been used almost every-where to imply fibrous tissue alone. It is remarkable that the learned Shastri takes the exception as the rule and ignores all general usage either intentionally or innocently.]

AuÉxÉÉlÉã cÉãSqÉuÉkÉãrÉqÉç| xÉÎliÉ ÌWû xÉÎlSakÉmÉSÉjÉãïwÉÑ ÌuÉcÉÉUhÉÏrÉÉÌlÉ pÉÉwÉÉliÉUaÉiÉÉlrÉÌmÉ vÉoSxÉÉSØvrÉÉÌlÉ| iÉSè rÉjÉÉ-xlÉÉrÉÑmÉSqÉç AÉÇasÉpÉÉwÉÏrÉ ‘ÍxÉÌlÉrÉÑ’ (Sinew) mÉSãlÉ ÌuÉvÉãwÉiÉÈ xÉÉSØvrÉÇ pÉeÉiÉã| iÉxrÉ cÉ ‘ÍxÉÌlÉrÉÑ’ mÉSxrÉ mÉëÍxÉ®ÉjÉïÈ AxqÉSÒ£üÉjÉãï lÉ xÉuÉïjÉÉ xÉÇuÉSÌiÉ rÉjÉÉ AÉÇasÉvÉoSMüÉãwÉãwÉÑ- 1. “Sinew- Tough fibrous tissue which unites a muscle to a bone, a tendon.” (Concise English Dictionary by C. Annandale).[Cf. “qÉÉÇxÉÉlrÉ§É ÌlÉoÉ®ÉÌlÉ xlÉÉrÉÑÍpÉÈ” Sushruta.]2. “Sinew-Tough fibrous animal tissue, a tendon. (New Oxford Dictionary, 1926). – CÌiÉ |[There is another interesting point. The philological affinity of the Sanskrit word ‘Snayu’ to the English word ‘Sinew’ is very clear. The foreign word ‘Sinew’ is evidently derived from the Sanskrit expression ‘Snayu’ like numerous similar words in English. The original meanings of both the words are the same, namely ‘tough fibrous tissue’ (Vide above the extracts from two English Dictionaries). It is true that occasionally, in the figurative sense, the word has been used to mean “the source of strength – a nerve or muscle”. But there can be no doubt as to the true and original general meaning which is exactly the same in both the languages. Compared also the Sanskrit expression Mamsala with the English word Muscle.] With above references you can understand that the Snayu can be related to the tendons. But it is also been related to nerves

in some context. But can we relate the Snayu with nerves, because as I said previously the three systems i.e. Nervous, Hormonal and Immune systems can’t be related to any structure of the body which can be related to the Doshas of the body. When we look into the functions of the Snayu it is said as:*xlÉÉrÉÔ¶ÉiÉÑÌuÉïkÉÉ ÌuÉSè±É¨ÉÉxiÉÑ xÉuÉÉï ÌlÉoÉÉãkÉ qÉã | mÉëiÉÉlÉuÉirÉÉã uÉרÉÉ¶É mÉ×jurÉ¶É vÉÑÌwÉUÉxiÉjÉÉ || 38 || mÉëiÉÉlÉuÉirÉÈ vÉÉZÉÉxÉÑ xÉuÉïxÉÎlkÉwÉÑ cÉÉmrÉjÉ | uÉרÉÉxiÉÑ MühQûUÉÈ xÉuÉÉï ÌuÉ¥ÉãrÉÉÈ MÑüvÉsÉæËUWû || 39 || AÉqÉmÉYuÉÉvÉliÉãwÉÑ oÉxiÉÉæ cÉ vÉÑÌwÉUÉÈ ZÉsÉÑ | mÉɵÉÉãïUÍxÉ iÉjÉÉ mÉ×¹ã mÉ×jÉÑsÉÉ¶É ÍvÉUxrÉjÉ || 40 || The Snayus are of four types and they may be learnt from me (as said by Sushruta). They are Pratana, Vritta, Prithu and Sushir. The Pratana Snayus are found in all Shakas and Joints. The Vritta Snayu may be considered as Kandara by the experts. The Sushir Snayus are found at the distal ends of the Amashaya and Pakwashaya as well as of Vasti as pyloric spincter, ilio-cecal valve and Internal urethral spincter. The Prithu Snayus are found in the Parshwa, Urasa, Prishtha and Shira. *lÉÉærÉïjÉÉ TüsÉMüÉxiÉÏhÉÉï oÉlkÉlÉæoÉïWÒûÍpÉrÉÑïiÉÉ | pÉU¤ÉqÉÉ pÉuÉãSmxÉÑ lÉ×rÉÑ£üÉ xÉÑxÉqÉÉÌWûiÉÉ || 41 || LuÉqÉãuÉ vÉUÏUãÅÎxqÉlÉç rÉÉuÉliÉÈ xÉlkÉrÉÈ xqÉ×iÉÉÈ | xlÉÉrÉÑÍpÉoÉïWÒûÍpÉoÉï®ÉxiÉãlÉ pÉÉUxÉWûÉ lÉUÉÈ || 42 ||

All the joints of the body bounded by many Snayus are able to sustain body weight just like a boat made up of firmly joined wooden planks which bear the weight of many persons in water. As it is said that the Sanyus which are present in the end parts of the Amashaya and Pakwashaya can be related to the spincters/valves present in these regions which also does the function of holding and bearing the weight of the food materials present in these regions. With these references Snayus can’t be related to the nerves. The nerves have many more functions in the body which is related to each and every tissue of the body. Where as the functions of Snayus are limited to some structures of the body only. Now we will look into the references of Caraka and Vagbhata they are as follows:* xÉuÉÉïÇaÉæMüÉÇaÉUÉãaÉÉÇ¶É MÑürÉÉïiÉç xlÉÉrÉÑaÉiÉÉãÅÌlÉsÉÈ || cÉ. ÍcÉ. 28/35.* aÉ×WûÏiuÉÉÅkÉïÇ iÉlÉÉãuÉÉïrÉÑÈ ÍxÉUÉÈ xlÉÉrÉÑÌuÉïvÉÉãwrÉ cÉ || A. WÛû. S. ÌlÉ. 15/38. In these two quotations Vayu vitiates the Snayus so both these two are different. So if we try to relate the Snayus with nervous system and then where the functions of Vayu have to be related. So both these must be different entities. Here one point to be noted that the Snayus has to be considered with both ligaments and tendons then only the concept will be fullfilled. And when it is related to the Twak it has a main role in protection of the muscle and also helps in holding the muscle fibers in a place like the last layer of the Twak which is known as Mamsadhara Twak i.e.which holds the Mamsa in position. It also lines over the Mamsa and protects from the external environment. The skin also has another function that when externally pain stimulations are produecd over the skin will lead to contraction of the muscle fibers of that perticular region in reaction to the pain stimulation.

Mamsa Vaha Srotus as per Susthruta:

qÉÉÇxÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ xlÉÉrÉÑiuÉcÉÇ U£üuÉWûÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®xrÉ µÉrÉjÉÑqÉÉïÇxÉvÉÉãwÉÈ ÍxÉUÉaÉëljÉrÉÉã qÉUhÉÇ cÉ | Mamsavaha srotuses are two in number their moola sthanas are xlÉÉrÉÑiuÉcÉÇ (tendons and skin), and U£üuÉWûÉ¶É kÉqÉlrÉÈ, when these moola sthanas are injured it leads to µÉrÉjÉÑ (swellings), qÉÉïÇxÉvÉÉãwÉÈ (emaciation of Muscles), ÍxÉUÉaÉëljÉrÉÉã (tumors in vessels) and qÉUhÉÇ (death).Annotation:

If we look into the Moola sthanas of Sushruta he added on more structure as Moola i.e. U£üuÉWûÉ¶É kÉqÉlrÉÈ, being a surgical person he added this one. So injury to U£üuÉWûÉ¶É kÉqÉlrÉÈ leads to the disturbance to Mamasa dhatu predominantly than any other dhatu.There was a Question in my class that why qÉUhÉÇ (death) is considered in Mamsavaha Srotu dusti which is not considered in Raktha vaha Srotus dusti lakshanas by Sushrutha?

Mamsa Vaha Srotus as per Astanga Sangraha:qÉÉÇxÉuÉÉÌWûlÉÉÇ xlÉÉrÉÑÌlÉ iuÉMç cÉ |

__________________________ _________ _____ MEDO VAHA SROTUS

Medo Vaha Srotus:qÉãSÉãuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ uÉ×YMüÉæ qÉÔsÉÇ uÉmÉÉuÉWûlÉÇ cÉ | The moola sthanas of Medovaha srotus are uÉ×YMüÉæ (Kidneys), and uÉmÉÉuÉWûlÉÇ (Omentum).

Medo Vaha Sroto Dushti Lakshanas:………………………qÉãSÈxÉÇ´ÉrÉÉÇxiÉÑ mÉëcɤqÉWãû |ÌlÉÎlSiÉÉÌlÉ mÉëqÉãWûÉhÉÉÇ mÉÔuÉïÃmÉÉÍhÉ rÉÉÌlÉ cÉ || 15 || ÌlÉÎlSiÉÉÌlÉ (astonidhita purushas), mÉëqÉãWûÉhÉÉÇ mÉÔuÉïÃmÉÉÍhÉ (prodromal symptoms of Prameha).Medovaha Sroto Dusti Kaaranas:AurÉÉrÉÉqÉÉ Ì¬uÉÉxuÉlmÉÉlqÉã±ÉlÉÉÇ cÉÉÌiÉpɤÉhÉÉiÉç |qÉãSÉãuÉÉWûÏÌlÉ SÒwrÉÎliÉ uÉÉÂhrÉɶÉÉÌiÉxÉãuÉlÉÉiÉç || 16 || In AurÉÉrÉÉqÉÉ (not doing any exercise), ̬uÉÉxuÉlmÉÉ (who sleeps in day time), qÉã±ÉlÉÉÇ cÉÉÌiÉpɤÉhÉÉiÉç (Who consumes more of Medhya foods), and uÉÉÂhrÉÉ¶É AÌiÉ xÉãuÉlÉÉiÉç (who consumes more alcohol), leads to vitiation of Medovaha srotus.Annotation: Regarding this srotus the Moola sthanas are uÉ×YMüÉæ and uÉmÉÉuÉWûlÉÇ. The first question is that what is uÉ×YMüÉæ and uÉmÉÉuÉWûlÉÇ and why these two are considered as Moola sthanas?, the formation of Medas in the body does not take place in these areas then why these two structures have been considered as Moola sthana of Medovaha srotus. Many of the most important complications of obesity, such as insulin resistance Diabetes, Hypertension, Hyperlipidemia and Hyperandrogenism in women are linked more strongly to intra abdominal and/or upper body fat than to overall adiposity. The mechanism underlying this association is unknown but may relate to the fact that the intra abdominal and/or upper body adipocytes are more lipolytically active than those from other depots. But this mechanism is vivid in the minds of our Acharyas hence they considered the intra abdominal fat as the Moola stana of Medovaha srotas i.e. Vapavaha and the upper body fat area as the seat of

Kapha. So these two parts of the body are the controlling parts of Medas and Kapha. In Caraka he said that there is no difference between these two i.e. Kapha and Medas. Then what about Vrukkas? The following references tell about what is Vrukka. 1. U£üqÉãSmÉëxÉÉSÉiÉç uÉ×YMüÉæ | — xÉÑ. vÉÉ. 4/302. uÉ×YMüÉæ MÑüͤÉaÉÉãsÉMüÉæ | — Qû¿ûhÉ-xÉÑ. vÉÉ. 4/303. uÉ×YMürÉÉãÈ mÉɵÉï xÉÇMüÉãcÉÈ | —— xÉÑ. ÌlÉ. 9/294. uÉ×YMüÉæ qÉÉÇxÉÌmÉhQû²rÉqÉç (LMüÉã uÉÉqÉmÉɵÉïÎxjÉiÉÈ Ì²iÉÏrÉÉã SͤÉhÉmÉɵÉïÎxjÉiÉÈ) – Qû¿ûhÉ

xÉÑ. ÌlÉ. 9/185. uÉ×YMüÉæ uÉÚYMü²rÉqÉç uɤÉãÅkÉxiÉÉiÉç | — MüÌuÉUÉeÉ aÉÇaÉÉkÉU-cÉ. vÉÉ. 7/76. 6. YsÉÉãqlÉÏÌiÉ uÉëÑYMüÉSÕkuÉïÇ ÌmÉmÉÉxÉÉ xjÉÉlÉqÉç | — ÌuÉÌSìÍkÉ ÌlÉSÉlÉ-qÉkÉÑMüÉãvÉ All these references can be narrated to Vrukkas. Vrukkas are also a Kostangas. The next question is that why these two are considered as Moola sthanas. As we have seen above regarding Vapavahana it is clear that it acts as a moola sthana of Medovaha Srotus. Regarding Vrukkas these are the organs situated in extra peritoneal space of posterior part of the abdomen. These have been covered by an adipose tissue which is known as peri renal fat or renal capsule, which is helpful for keeping the kidneys in a position. There is also a reference that when any body goes on fasting in the body the fat which is present in other parts of the body undergoes emaciation but the fat which is present around the kidneys will never under go emaciation. Why this happens is not much clear but it is sure that the fat around the kidneys are not been lipolised unless there is a severe corollary in the body. This

may be the one of the reasons to consider the Vrukkas as moola sthana.

Medo Vaha Srotus as per Sustruta:qÉãSÉãuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ MüOûÏ uÉ×YMüÉæ cÉ, iÉ§É ÌuÉ®xrÉ xuÉãSÉaÉqÉlÉÇ ÎxlÉakÉÉXçaÉiÉÉ iÉÉsÉÑvÉÉãwÉÈ xjÉÔsÉvÉÉãTüiÉÉ ÌmÉmÉÉxÉÉ cÉ Medovaha srotuses are two in number, their moola sthanas are MüOûÏ (waist region) and uÉ×YMüÉæ (Kidneys), when these moola sthanas are injured it leads to xuÉãSÉaÉqÉlÉÇ (more sweating), ÎxlÉakÉÉXçaÉiÉÉ (oily parts), iÉÉsÉÑvÉÉãwÉÈ (dryness in palate), xjÉÔsÉvÉÉãTüiÉÉ (large swellings), and ÌmÉmÉÉxÉÉ (thirst). Annotation: The moola sthanas as per Sushruta are MüOûÏ and uÉ×YMüÉæ | He considered Kati reather than Vapavaha, because most of the Kapha will be present around the Kati region only that’s why Acharya would have considered as kati as the moola sthana. The Vidha lakshans which are mentioned in this srotus as per Sushruta are much closer the symptoms seen in the renal failure patients. The Kati is the region of the body which is related to the Vata sthana and Vrukkas are the Koshtangas. So beening Kati as the Vata sthana this sthana has to be filled with Medas so that the Vata do not get aggreviated in the body.

Medo Vaha Srotus as per Astanga Sangraha:qÉãSÉãuÉÉÌWûlÉÉÇ uÉ×YMüÉæ qÉÉÇxÉÇ cÉ |

_________________________ ___ ____________ ASTHI VAHA SROTUS

Asthi Vaha Srotus:

AÎxjÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ qÉãSÉã qÉÔsÉÇ eÉbÉlÉÇ cÉ The moola sthana of Asthi Vaha Srotus are qÉãSÉã and eÉbÉlÉÇ |

Asthi Vaha Sroto Dhusti Lakshanas:AkrÉÎxjÉSliÉÉæ SliÉÉÎxjÉpÉãSvÉÔsÉÇ ÌuÉuÉhÉïiÉÉ |MãüvÉsÉÉãqÉlÉZÉvqÉ´ÉÑSÉãwÉɶÉÉÎxjÉmÉëSÉãwÉeÉÉÈ || 16 || AkrÉÎxjÉ (extra growth of bones), AÌiÉSliÉÉæ (more growth in the teeths), SliÉÉÎxjÉpÉãSvÉÔsÉÇ (craking pains in teeth and bones), ÌuÉuÉhÉïiÉÉ (discolouration in teeth and bones), MãüvÉ sÉÉãqÉ lÉZÉ vqÉ´ÉÑ SÉãwÉÉ (deformities will be seen in hair, small hairs, nails and mustaches).

Asthi Vaha Srotus Dosti Kaaranas:urÉÉrÉÉqÉÉSÌiÉxÉǤÉÉãpÉÉSxljÉÉqÉÌiÉÌuÉbÉOèOèlÉÉiÉç |AÎxjÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ uÉÉiÉsÉÉlÉÉÇ cÉ xÉãuÉlÉÉiÉç || 17 || When a person who does heavy exercise which leads to irritation and rubbing of the bones and who takes more of Vata aggravated food it leads to vitiation of Astivaha srotus. Annotation: The moola sthanas of Asthi Vaha Srotus are qÉãSÉã and eÉbÉlÉÇ | Now the question is that how these two acts a Moola sthanas. The first one is Medas – as per Ayurveda from Medas Asthi is formed so due to that it might have become as moola sthana, then to all other Srotus also it should have been like that but it is no see like that then how it is acting as moola sthana of this Srotus. As per Sushruta he had not considered this Srotus. The concept of Srotus as per Sushruta is mainly based on Vidha i.e. injury to the Srotus and Charaka explained the Srotuses based on Vitiation i.e. physiological disturbances. Sushruta was much clear

about the concepts of the Srotus both on physiologically and anatomically. When the Srotus was be explained based on Vidha lakshanas he had not explained about the Asthi vaha Srotus because Vidha of Asthi dhatu was been explained as Asthi Bhagna and its management previous to it. So he might have thought that it is not required again to explain in this particular context. In the context of Asthi Bhagna he had explained that when injury occurs to Asthi, Majja will come out of it and leads to may complication in the body. So Sushruta did not mentioned about these Srotuses i.e. Asthivaha, Majjavaha Srotuses in this context and he has also not dealt about Swedavha Srotus also. The reason is when injury occurs to the romakupas it may not lead much complications in the body. There are about millions of romakupas in the body, which becomes difficult to be considered as Vidha Moola sthanas of a Srotus. When we look into the vidha lakshanas of Medovaha Srotus the first lakshana is Swedagamanam. So it is clear that on injury base even Swedavaha Srotus can’t be explained because its moola sthanas is again Medhaus itself and Sweda is also a mala of the Medho dhatu.

So if Medas is affected physiologically it ultimately affects Asthi, Majja and Sweda but with above relation these Srotuses will not be affected on injury base, due to this reason he had not considered about this Srotus where he had considered regarding the vidha of Asthi and Majja in other contexts. On modern grounds how it has to be understood regarding its Physiological concepts that how the Medho dhatu moola sthanas can regulates these Srotuses. When we look into the functions of kidneys they produces a hormone known as 1,25(OH)2CC with the help of PTH (Para Thyroid Hormone) which is essential in absorption of calcium from small intestines. So kidneys have a main role in absorption of calcium from the intestines. If the calcium levels are high the PTH secretion is reduced and the hydroxylation does not occur. Due to this reason the Vrukkas have a main role in absorption of Calcium in the intestines which is essential to each and every tissue of the body and mainly to the Asthi Dhatu.

The second one is eÉbÉlÉÇ which is a region of the body than an organ. The word meaning of eÉbÉlÉÇ is pelvis or hip regions. As we known the concepts of Charaka are based on Physiology due to these validations this region i.e. eÉbÉlÉÇ in the body has a main role in baring the weight of the body. When we look into the functions of Asthi it is “Dharana” and this function is mainly controlled by this region by transporting the weight of upper limbs, head, thorax and abdomen over to the lower limbs. If the man has to stand erect this region should be very strong and good condition then only he can stand erect. So if any injury to this region it may lead the person unable to stand in erect position. I feel with these reasons the Acharya Charaka would have considered these to as Moola sthanas of Asthi Vaha Srotus.

Asthi Vaha Srotus as per Astanga Sangraham:AÎxjÉuÉÉÌWûlÉÉÇ eÉbÉlÉÇ qÉãS¶É |

_____________________________ _____ _____ MAJJA VAHA SROTUS

Majja Vaha Srotus:qÉeeÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉqÉxjÉÏÌlÉ qÉÔsÉÇ xÉlkÉrÉ¶É | The moola sthanas of Majjavaha srotus are AÎxjÉ (bones) and xÉlkÉrÉ¶É (joints).

Majja Vaha Sroto Dhusti Lakshanas:ÂMü mÉëuÉïhÉÉÇ pÉëqÉÉã qÉÔcNûÉï SvÉïlÉÇ iÉqÉxÉxiÉjÉÉ |AÂwÉÉÇ xjÉÔsÉqÉÔsÉÉlÉÉÇ mÉuÉïeÉÉlÉÉÇ cÉ SvÉïlÉqÉç || 17 ||qÉeeÉÉmÉëSÉãwÉÉiÉç ………………………..| ÂMü mÉëuÉïhÉÉÇ (pain in the joints), pÉëqÉÉã (giddiness), qÉÔcNûÉï (fainting), SvÉïlÉÇ iÉqÉxÉxiÉjÉÉ

(darkness infront of eyes), and AÂwÉÉÇ xjÉÔsÉqÉÔsÉÉlÉÉÇ mÉuÉïeÉÉlÉÉÇ cÉ SvÉïlÉqÉç (boils deep seated in the joints are seen).

Majja Vaha Sroto Dusti Kaaranas:EimÉãwÉÉSirÉÍpÉwrÉlSÉSÍpÉbÉÉiÉÉiÉç mÉëmÉÏQûlÉÉiÉç |qÉeeÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ ÌuÉ®ÉlÉÉÇ cÉ xÉãuÉlÉÉiÉç || 18 || The vitiation factors of Majjavaha srotus are – EimÉãwÉÉS (crush injuries), AirÉÍpÉwrÉlSÉS (who consumes more oily foods), AÍpÉbÉÉiÉÉiÉç (due to external injury), mÉëmÉÏQûlÉÉiÉç (compression injuries), and ÌuÉ®ÉlÉÉÇ cÉ xÉãuÉlÉÉiÉç (having virudha aharas) all these leads to vitiation of Majjavaha srotus. Annotation: The moola sthanas of Majja Vaha Srotus are AÎxjÉ and xÉlkÉrÉ:| How these can be considered as Moola sthanas of Majja Vaha Srotus? The concept of Charaka is mainly based on clinical importance than surgical that’s why Sushruta being a surgical person he did not mention about this Srotus as we have seen in the previous Srotus. So now we will look into the moola sthanas. The first one is AÎxjÉ – it is bone, then how it acts as moola sthana to this Srotus. The reference which is available in Sushruta sharira sthana which clears the doubt that is – pÉuÉÌiÉ cÉÉ§É –xjÉÔsÉÉÎxjÉwÉÑ ÌuÉvÉãwÉãhÉ qÉeeÉÉ iuÉprÉliÉUÉÍ´ÉiÉÈ |AjÉãiÉUãwÉÑ xÉuÉãïwÉÑ xÉU£üÇ qÉãS EcrÉiÉã |vÉÑkSqÉÉÇxÉxrÉ rÉÈ xlÉãWûÈ xÉÉ uÉxÉÉ mÉËUMüÐÌiÉïiÉÉ || With this reference it is clear that Majja resides in the xjÉÔsÉÉÎxjÉ which is one type of Medas of the body and here it self he also added that the Medas which is present in rest of the

bones is known as xÉU£üÇ qÉãS | It is clear that after formation of Majja which resides in the bone is been protected by bone it self. One interesting point to be noted here is Bones are considered to be the Vata sthana and Majja resides in it which has the qualities just opposite to the Vata, so that it can control the Vata which resides in the bones. Regarding the second moola sthana i.e. xÉlkÉrÉ: are not much clear how they have a role as Moola sthanas for the Majjavaha Srotus.

Majja Vaha Srotus as per Astanga Sangraham:qÉeeÉuÉÉÌWûlÉÉÇ mÉuÉÉïhrÉxjÉÏÌlÉ cÉ |

_____________________

__________________ SUKRA VAHA SROTUS

Sukra Vaha Srotus:vÉÑ¢üuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ uÉ×wÉhÉÉæ qÉÔsÉÇ vÉãTü¶É | The moola sthana of Sukravaha srotus are uÉ×wÉhÉÉæ (testis), and vÉãTü¶É (penis).

Shukra Vaha Sroto Dhusti Lakshanas:……vÉÑ¢üxrÉ SÉãwÉÉiÉç YsÉæorÉqÉWûwÉïhÉqÉç |UÉãÌaÉ uÉÉ YsÉÏoÉqÉsmÉÉrÉÑÌuÉïÃmÉÇ uÉÉ mÉëeÉÉrÉiÉã || 18 ||lÉcÉÉxrÉ eÉÉrÉiÉã aÉpÉïÈ mÉUËU mÉëxÉëuÉirÉÌmÉ |vÉÑ¢üÇ ÌWû SÒ¹Ç xÉÉmÉirÉÇ xÉSÉUÇ oÉÉkÉiÉã YsÉæorÉ (impotency), AWûwÉïhÉqÉç (lack of pleasure in sexual acts), UÉãÌaÉ uÉÉ YsÉÏoÉ qÉsmÉÉrÉÑ ÌuÉïÃmÉÇ uÉÉ mÉëeÉÉrÉiÉã lÉcÉÉxrÉ eÉÉrÉiÉã aÉpÉïÈ (if garbha is formed also it will be of diseased, impotent, short life span, ugliness, or will not have childerns), mÉiÉËiÉ (if garbha is

formed it may abort), mÉëxÉëuÉirÉÌmÉ vÉÑ¢üÇ ÌWû SÒ¹Ç xÉÉmÉirÉÇ xÉSÉUÇ oÉÉkÉiÉã lÉUqÉç (if the birth takes place it will cause so many troubles to the child, to mother and to him self also).

Shukra Vaha Sroto Dhusti Karanas:AMüÉsÉrÉÉãÌlÉaÉqÉlÉÉ̳ÉaÉëWûÉSÌiÉqÉæjÉÑlÉÉiÉç | vÉÑ¢üuÉÉWûÏÌlÉ SÒwrÉÎliÉ vÉx§É¤ÉÉUÉÎalÉÍpÉxiÉjÉÉ || 19 || The causative factors for sukravaha srotus are – AMüÉsÉrÉÉãÌlÉaÉqÉlÉ (having intercourse in improper time), ̳ÉaÉëWûÉS (hold the vega of Sukra), AÌiÉqÉæjÉÑlÉÉiÉç (indulging in more intercourses), and vÉx§É¤ÉÉUÉÎalÉÍpÉxiÉjÉÉ (having exposed to instruments, Alkaline and hot substances).Annotation: The first question is that is this Srotus has been explained only for male or it has to be applied even to females. To clear this there is a reference in Sushruta Sharira sthana as:xÉmiÉqÉÏ vÉÑ¢ükÉUÉ lÉÉqÉ, rÉÉ xÉuÉïmÉëÉÍhÉlÉÉÇ xÉuÉïxÉUÏUurÉÉÌmÉlÉÏ ||

pÉuÉÌiÉ cÉÉ§É –rÉjÉÉ mÉrÉÍxÉ xÉÌmÉïxiÉÑ aÉÔRûû¶Éã¤ÉÑUxÉã rÉjÉÉ |vÉUÏUãwÉÑ iÉjÉÉ vÉÑ¢üÇ lÉ×hÉÉÇ ÌuɱÉÌ°wÉauÉUÈ || ²ã AaQÒû.sÉã SͤÉhÉã mÉɵÉã oÉÎxiɲÉUxrÉ cÉÉmrÉkÉÇ |qÉÔ§ÉxÉëÉãiÉÈmÉjÉÉcNÒûMüÇ mÉÑÂwÉxrÉ mÉëuÉiÉïiÉã || The seventh Kala is vÉÑ¢ükÉUÉ Kala, which is present all over the body of all living beings. The uÉæ± should know that the vÉÑ¢ is present all over the body of all human beings

(lÉ×hÉÉÇ), like how ghee present in milk and jagare in sugar cane. And in males (mÉÑÂwÉ) at a distance of two angulas to the right side, just below the opening of the urinary bladder (oÉÎxiɲÉU), the sukra flows out through the qÉÔ§ÉxÉëÉãiÉxÉç| With this reference it is clear that the Shukra Dhatu is present in humans all over the body. But it is expelled out only from males but not from the females. There is no doubt that the Shukra dhatu is present in females but it does not have the qualities similar to that of the males sthula Shukra. This is understood by a referenc from sharira sthana said by Sushruta –

rÉSÉ lÉÉrÉÉïuÉÑmÉãrÉÉiÉÉÇ uÉ×wÉxrÉlirÉÉæ MüjÉgcÉlÉ |

qÉÑgcÉlirÉÉæ vÉÑ¢üqÉlrÉÉãÅlrÉqÉlÉÎxjÉxiÉ§É eÉÉrÉiÉã || When two provoked women get pleasure in doing intercourse with each other and discharges the shukra into their genital organs which may result into boneless foetus which is known as Anasthi Garbha. On the grounds of Ayurveda there must be two Shukras as Sthula Shukra and Sukshma Sukra. The Sukshma Shukra is present in all humans but the Sthula Shukra will be seen only in males. This Srotus is mainly related with Sthula Shukra rather than Sukshma Shukra.

Shukra Vaha Srotus as per Sushruta:vÉÑ¢üuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ xiÉlÉÉæ uÉ×wÉhÉÉæ cÉ, iÉ§É ÌuÉ®xrÉ YsÉÏoÉiÉÉ ÍcÉUÉiÉç mÉëxÉãMüÉã U£üvÉÑ¢üiÉÉ cÉ; Sukravaha srotuses are two in number, their moola stahanas are xiÉlÉÉæ (breasts), and uÉ×wÉhÉÉæ (testis), when these moola sthanas are injured it leads to YsÉÏoÉiÉÉ (sterility), ÍcÉUÉiÉç mÉëxÉãMüÉã (delayed ejaculation), and U£üvÉÑ¢üiÉÉ (blood mixed semen).

Annotation:The moola sthanas of Sukra Vaha Srotus as per Sushruta are

xiÉlÉÉæ and uÉ×wÉhÉÉæ | Among these two the uÉ×wÉhÉ’s are very clear about how they have role in this Srotus, but about xiÉlÉÉæ it is not much clear about its role in this Srotus. There is an opinion that the xiÉlÉ’s of men and women have a main role in the sexual act as sensitive areas which can improve the sexual act and ultimately its effect will be there on the secretion of shukra from the male and genital secretions in the females. But I don’t find much physiological relation of xiÉlÉ’s in the Shukra Vaha Srotus.

Sukra Vaha Srotus as per Astanga Sangraham:vÉÑ¢üuÉÉÌWûlÉÉÇ xiÉlÉÉæ qÉÑwMüÉæ qÉeeÉÉ cÉ |Annotation: Here Vagbhata has added Majja as one more moola sthana for this srotus. The reasion may be because Sukra is formed from Majja it self so he might have considered as moola sthana, then if it is so why did he has not mentioned to other srotuses as the privious dhatus as moola sthana for them? So what might be the reason for mentioning of Majja as moola sthana?

____________________ _ ________________ ARTHAVA VAHA SROTUS

Arthava Vaha Srotus as per Sushruta:AÉiÉïuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ aÉpÉÉïvÉrÉ AÉiÉïuÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ, iÉ§É ÌuÉ®ÉrÉÉ uÉlkrÉÉiuÉÇ qÉæjÉÑlÉÉxÉÌWûwhÉÑiuÉqÉÉiÉïuÉlÉÉvÉ¶É Arthavaha srotuses are two in number, their moola sthanas are aÉpÉÉïvÉrÉ (Uterus), AÉiÉïuÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ (Arteries which carry Arthava), when these moolas are injured it leads to uÉlkrÉÉiuÉÇ (sterility), qÉæjÉÑlÉÉxÉÌWûwhÉiÉ

{pain during coitus (dysperunia)}, AÉiÉïuÉlÉÉvÉ {loss of Arthava (amenorrhoea)}.Annotation:The moola sthanas of Arthava Vaha Srotus are aÉpÉÉïvÉrÉ and AÉiÉïuÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ| Here I don’t find much difficult in understanding these moola sthanas. Garbhasya no doubt it is Uterus and Arthavaha Dhamanis which are the Uterine and Ovarian arteries. The all lakshana will be seen definitely when these two moola sthanas are affedted.

______________________ _______________ MOOTRA VAHA SROTUS

Mootra Vaha Srotus: qÉÔ§ÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ oÉÎxiÉqÉÔsÉÇ uÉXç¤ÉhÉÉæ cÉ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iɱjÉÉ- AÌiÉxÉ×¹qÉÌiÉoÉ®Ç mÉëMÑüÌmÉiÉqÉsmÉÉsmÉqÉ pÉϤhÉÇ uÉÉ oÉWûsÉÇ xÉvÉÔsÉÇ qÉÔ§ÉrÉliÉÇ ¬ØwOèuÉÉ qÉÔ§ÉuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç | The moola sthanas of Mootravaha srotus are oÉÎxiÉ (bladder), and uÉXç¤ÉhÉÉæ (groins region), when these moola sthanas are vitiated it leads to AÌiÉxÉ×¹Ç (increased rate of urine flow), AÌiÉoÉ®Ç (obstructed flow of urination), mÉëMÑüÌmÉiÉqÉsmÉÉsmÉqÉ (vitiated and very less flow of urine), oÉWûsÉÇ (large quantity of urine flow), and xÉvÉÔsÉÇ (painful micturation).

Mootra Vaha Sroto Dusti Kaaranas:qÉÔ̧ÉiÉÉãSMüpɤrÉx§ÉÏxÉãuÉlÉÉlqÉÔ§ÉÌlÉaÉëWûÉiÉç |

qÉÔ§ÉuÉÉWûÏÌlÉ SÒwrÉÎliÉ ¤ÉÏhÉxrÉÉÍpɤÉiÉxrÉ cÉ || 20 || The vitiating factors of Mootravaha srotus are - qÉÔ̧ÉiÉÉãSMüpɤrÉx§ÉÏxÉãuÉlÉ (a person who has a desire to micturation if he drinks water, eats food and having intercourse), qÉÔ§ÉÌlÉaÉëWûÉiÉç (holding the desire of micturation), ¤ÉÏhÉ (who are very weak), and AÍpɤÉiÉ (who are subjected to injuries) leads to vitiation of Mootravaha srotus. Annotation: The Moola sthanas of Mootra Vaha Srotus are oÉÎxiÉ and uÉXç¤ÉhÉÉæ | As usual the first question is what are oÉÎxiÉ and uÉXç¤ÉhÉÉæ? and next how they are acting as moola sthanas to this Srotus? Now we will look into the oÉÎxiÉ how it has to be considered to this Srotus as a moola sthana with the help of other references avialible in our science and also with the help of modern science.The following references will given an idea regarding the oÉÎxiÉ - *AsmÉqÉÉÇxÉvÉÉãÍhÉiÉÉãÅprÉliÉUiÉÈ MüOèrÉÉÇ qÉÔ§ÉÉvÉrÉÉã uÉÎxiÉlÉÉïqÉ||

xÉÑ.vÉÉ.6/33*AsmÉqÉÉÇxÉvÉÉãÍhÉiÉÉãÅprÉliÉUiÉÈ MüOèrÉÉ kÉlÉÑuÉ¢ü LMü²ÉUÉãÅkÉÉãqÉÑZÉÉã oÉÎxiÉÈ | A. xÉÇ. vÉÉ. 7/19*lÉÉÍpÉmÉ×wOèMüOûÏ…………………………|…………….qÉsÉÉkÉÉUÈ mÉëÉhÉÉrÉiÉlÉqÉѨÉqÉqÉç||

xÉÑ. ÌlÉ. 3/18-20 With no uncertainty Basti has to be narrated to Bladder only. It is a Koshtanga, Ashaya, Marma and a Vata Sthana. Vrukka is also a Kosthanga so both these two are different entities. Vrukkas can never become an Ashaya. With no uncertainty Basti has to be narrated to Bladder only. It is a Koshtanga, Ashaya, Marma and a Vata Sthana. Vrukka is also a Kosthanga so both these two are different entities. Vrukkas can never become an Ashaya.

When we look into some of the Moola sthanas of the Srotuses they are Upadhatus. Then how an Upadhatu can become a mÉëpÉuÉxjÉÉlÉ to a dhatuvaha srotus, where this moola sthanas which are also developed from a dhatu itself. There is also another opinion that Moola sthanas have a role in the formation of the Dhatus, but how far it is correct? Moola sthanas do not have any role in the formation of the Dhatus, for e.g.: the formation of Moothra does not take place in the Basthi, it is only a collecting part but the mootra is formed in other parts of the body and reaches to Basthi from there it is expelled out. Rather than mÉëpÉuÉxjÉÉlÉ the moola sthanas can be considered as governing sites of that particular Srotus for proper maintenance of the Dhatus after their formation. But this statement may not be applied to the first three srotuses because these are related to the bahya pranas i.e. Prana, Udaka & Anna which are helpfull for conversion of these pranas into body acceptable form by their moola sthanas. The second question is What is known as uÉQè¤ÉhÉÉæ ? and how it acts as a moola sthana which is a region of the body reather than a anga of the body. uÉQè¤ÉhÉ – mÉÇÑ. vÉUÏUã xjÉÉlÉÌuÉvÉãwÉÈ| (cÉ. xÉÔ. 14/10)FÂxÉÇÍkÉ, xÉÎYjÉxÉÇÍkÉ, aÉhQûMüÈuÉQè¤ÉhÉç xÉÇÍkÉ – qÉãRíûxÉÎYjÉxÉÇÍkÉ SãvÉÈ ||Word Meaning of uÉQè¤ÉhÉ is – the groin, the pubic & Iliac regions, the thigh joint. The functional roles of the various vesical ligaments are presumed to be supportive to the bladder. Most of the true ligaments are help full for maintain the position of the bladder which have an essential role in the elimination of urine. Most of the true ligaments are related to Pubic & Iliac regions. In modern view the puborectalis muscle has a contribution in the support of the bladder and may contribute to urinary continence by raising bladder, there by attenuating the urethral lumen, which is also supported by urogential diaphragm and also few ligaments

which are having relation with the bladder (NMS-Anatomy, By-Ernest.W.April).

Mootra Vaha Srotus as per Sushruta:qÉÔ§ÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ oÉÎxiÉqÉãïRíûÇ cÉ, iÉ§É ÌuÉ®xrÉÉlÉ®oÉÎxiÉiÉÉ qÉÔ§ÉÌlÉUÉãkÉÈ xiÉokÉqÉãRíûiÉÉ cÉ; Mootravaha srotuses are two in number they are oÉÎxiÉ (bladder), and qÉãïRíûÇ (penis), when these moola sthanas are injured it leads to - AlÉ®oÉÎxiÉiÉÉ (distention of bladder), qÉÔ§ÉÌlÉUÉãkÉÈ (obstruction to the flow of urine), and xiÉokÉqÉãRíûiÉÉ (stretching of penis). Annotation:

When we look into the moola sthanas of Mootra Vaha Srotus as per Sushruta are – oÉÎxiÉ and qÉãïRíûÇ | As we have seen previously the concepts of Sushruta are based on surgical importance most of the lakshanas which have been mentioned in this Srotus are mainly caused due to injury to these moola sthanas.

Mootra Vaha Srotus as per Astanga Sangraham:qÉÔ§ÉuÉÉÌWûlÉÉÇ uÉÎxiÉuÉïǤÉhÉÉæ cÉ |

______________________ ______________ PUREESHA VAHA SROTUS

Pureesha Vaha Srotus: mÉÑUÏwÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ mÉYuÉÉvÉrÉÉã qÉÔsÉÇ xjÉÔsÉaÉÑSÇ cÉ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iÉSè±jÉÉ – M×ücNíãûhÉÉsmÉÉsmÉÇ xÉvÉoSvÉÔsÉqÉÌiÉSìuÉqÉÌiÉaÉëÍjÉiÉqÉÌiÉoÉWÒû

cÉÉãmÉÌuÉvÉliÉÇ ¬ØwOèuÉÉ mÉÑUÏwÉuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç| The moola sthanas of Pureeshavaha Srotus are mÉYuÉÉvÉrÉ and xjÉÔsÉaÉÑSÇ, when these moolas are vitiated it leads to - M×ücNíãûhÉ (with difficult), AsmÉÉsmÉÇ (less quantity). xÉvÉoS (bowels passing with sounds), vÉÔsÉ (bowels passing with pain), AÌiÉSìuÉ (very watery stools), AÌiÉaÉëÍjÉiÉ (hard stools), and AÌiÉoÉWÒ (large quantity) of stools will be expelled out .

Pureesha Vaha Sroto Dusti Kaaranas:xÉÇkÉÉUhÉÉSirÉvÉlÉÉSeÉÏhÉÉïkrÉvÉlÉɨÉjÉÉ |uÉcÉÉãïuÉÉWûÏÌlÉ SÒwrÉÎliÉ SÒoÉïsÉÉalÉãÈ M×üvÉxrÉ cÉ || 21 || The vitiating factors of Pureeshavaha srotus are – xÉÇkÉÉUhÉ (holding the urge of vegas defecation), AirÉvÉlÉ (over eating), AeÉÏhÉÉï (due to indigestion), AkrÉvÉlÉ (eating before the digestion of previous food), SÒoÉïsÉÉalÉãÈ (due weak digestive power), and M×üvÉ (due to leanness of the body) all these leads to vitiation of Pureeshavaha srotus.Annotation:

The Shastra was illustrated and inscribed in such a tidy way which made the Shastra to be a paramount. In this Srotus the moola sthanas have been considered as mÉYuÉÉvÉrÉ and xjÉÔsÉaÉÑSÇ | now we will look into these moola sthanas how they have to be understood as moola sthanas of this Srotus. So here first I would like to mull over on Pakwashaya in dtail with the following points. They are

1. Word meaning of Pakwashaya?2. Site & Relations of Pakwashaya?3. Functions of Pakwashaya? 4. Pakwashaya as a moola sthana.

Ergo with the above points the concept of Pakwashaya can be understood clear.

1. Word meaning of Pakwashaya:The fountainhead of Pakwashaya can be considered as follows: The word mÉYuÉÉ means – mÉYuÉÇ mÉËUhÉiÉã lÉÉvÉÉÍpÉqÉÑZÉã (AqÉUMüÉãwÉ 3/1/91).It means that which is ready for destruction is known as mÉYuÉ |The word AÉvÉrÉ means – AuÉxjÉÉlÉ ÌuÉvÉãwÉÈ AÍkɹÉlÉÇ, xÉlcÉrÉxjÉÉlÉqÉç, AÉkÉÉU (xÉÑ. vÉÉ. 5)AÉÍ´ÉirÉ vÉãiÉã SìurÉÇ AÎxqÉlÉç CÌiÉ AÉvÉrÉÈ (vÉ. Mü. kÉëÑ.) AuÉxjÉÉlÉ mÉëSãvÉÈ (QûsWûhÉ) Ashaya is the Receptacle or Reservoir, which gives Ashaya to others. Most of the Ashayas are hollow muscular organs that facilitate for the collection, storage and gradual expulsion of Dosha, Dhatu and Malas. With these word meanings we can apprehend that it is the place where some substances will reside which are ready to undergo the destructive phase. 2. Site & Relations of Pakwashaya: Pakwashaya is considered as one among the Koshtangas as per Caraka & Susrutha like:*mÉlcÉÉSvÉMüÉã¸ÉÇaÉÉÌlÉ iɱjÉÉ – lÉÉÍpɶɾÒûSrÉÇ cÉ YsÉÉãqÉÇ cÉ rÉ¢ÑüiÉç msÉÏWûÉ cÉ uÉÚYMüÉã cÉ oÉÎxiÉ¶É mÉÑUÏwÉÉkÉÉU¶É AÉqÉÉvÉrÉ¶É mÉYuÉÉvÉrÉ¶É E¨ÉUaÉÑSÇ cÉ AkÉUaÉÑSÇ cÉ, ¤ÉÑSìÉl§ÉÇ cÉ, xjÉÔsÉÉl§É cÉ uÉmÉÉuÉWûlÉÇ cÉãÌiÉ || cÉ. vÉÉ. 7/10.*xjÉÉlÉÉlrÉÉqÉÉÎalÉmÉYuÉÉlÉÉÇ qÉÔ§ÉxrÉ ÂÍkÉUxrÉ cÉ | WØûSÒhQÒûMüÈ TÑünTÑüxÉ¶É MüÉã¸Ç CirÉÍpÉkÉÏrÉiÉã || xÉÑ. ÍcÉ. With these quotations it is pellucid that the Pakwashaya is situated in the Kosta. When we heed over the quotation of Caraka he has used the terms like mÉYuÉÉvÉrÉ, ¤ÉÑSìÉl§ÉÇ, xjÉÔsÉÉl§É, E¨ÉUaÉÑSÇ & AkÉUaÉÑS etc. So the

Pakwashaya must be a different structure than these structures. There is another quotation by Sushruta which also tells about the site of Pakwashaya, which he mentioned while, explaing the places of Vata Dosha i.e.

uÉÉiÉÈ ¶ÉÉãÍhÉaÉÑSxÉÇ´ÉrÉÈ iÉSè EmÉËU AkÉÉãÈ lÉÉpÉã mÉYuÉÉvÉrÉÉ | xÉÑ. xÉÔ. 21/6. Vata Dosha is situated in Shroni (Pelvic region) & Guda where Pakwashaya is situated above these structures and below the Nabhi. This can be compared with the reference from the Grays Anatomy which has been told as: Most part of the Ileum is situated in the Hypogastric (Pubic) and Pelvic regions. The terminal part of the Ileum usually lies in the Pelvis, from which it ascends over the right Psoas Major and right iliac vessels to end at the junction of the Caecum and Ascending Colon.

[Grays Anatomy Page no: 1344 2nd column & 5th paragraph] There is another quotation which can be related to the site and relation which is told by Sushruta as: ÌmÉ¨É mÉYuÉÉvÉrÉrÉÉãqÉïkrÉã aÉpÉÉïvÉrÉÉ rÉ§É aÉpÉïÎxiɸÌiÉ | xÉÑ. vÉÉ. 5/39. Garbhashya is situated between Pittashaya and Pakwashaya where Garbha resides. It can be understood by the following reference from Grays: The Intestinal or Posterior surface of Uterus is convex transversely, and is covered with peritoneum, which is continued downwards on the cervix uteri and the upper part of the vagina before being reflected backwards on to the rectum. It is related to the sigmoid colon, from which it is usually separated by the terminal coil of the ileum. [Grays Anatomy Page no: 1428, 2nd column]3. Functions of Pakwashaya: Pakwashaya has main role in the process of digestion. As Acharyas mentioned as:

*mÉYuÉÉvÉrÉÇ iÉÑ mÉëÉmiÉxrÉ vÉÉãwrÉqÉÉhÉxrÉ uÉÎlWûlÉÉ | mÉËUÌmÉÎhQûiÉmÉYuÉxrÉ uÉÉrÉÑÈ xrÉÉiÉç MüOÒûpÉÉuÉiÉÈ || cÉ. ÍcÉ. 15/10*mÉëÉmrÉ cÉ mÉYuÉÉvÉrÉÇ MüOÒûMüÐpÉÔiÉqÉÌlÉsÉqÉç || A.xÉ. vÉÉ. 6/58

In the third stage of digestion i.e. Avastapaka the food enters the Pakwashaya where it is dried up by the digestive fire and is converted into a bolus and nourishes the Vata Dosha due to predominance of Katu rasa in this stage, and when we look into the process of digestion it will be completed in the small intestines itself. 4. Pakwashaya as a Moola sthana:*mÉÑUÏwÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ mÉYuÉÉvÉrÉÉã aÉÑSÇ cÉ | xÉÑ. vÉÉ. 9/20*mÉÑUÏwÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ mÉYuÉÉvÉrÉÉã qÉÔsÉÇ xjÉÔsÉaÉÑSÇ cÉ || cÉ. ÌuÉ. 5/8*vÉMÚü²ÉÌWûlÉÉÇ mÉYuÉÉvÉrÉÈ xjÉÔsÉÉl§ÉÇ cÉ || A. xÉ. vÉÉ. 6/43 With the above quotation from the samhithas it shows that Pakwashaya & Guda has been considered as moola sthana for Pureeshavaha Srootus according to Sushruta & Caraka. But as per Vagbhata he used the word as xjÉÔsÉÉl§ÉÇ instead of xjÉÔsÉaÉÑSÇ | Ergo with this statement it is clear that the mÉYuÉÉvÉrÉÈ & xjÉÔsÉÉl§ÉÇ are different entities and the word xjÉÔsÉÉl§ÉÇ is related with large intestines, so mÉYuÉÉvÉrÉÈ must be a different structure which can not be the large intestines. So if Purishavaha srootus has to be affected these two should be affected first then only the purishavaha srootus will be disturbed. When we look into the modern view it has been explained as the lower end of ileum opens on the postero medial aspect of caecocolic junction. The ileocaecal junction is guarded by the ileocaecal valve, which prevents the reflex from caecum to ileum.

It also regulates the passage of ileal contents into the caecum and prevents them from pouring too quickly. Ileum is often loaded. Ileal discharge occurs only when digestion & absorption in small intestines is completed. However, when barium enema X-rays are taken, even in some normal cases, reflex of barium from the large intestine to the terminal part of ileum is seen. As per Caraka he said as:

*iɱjÉÉ – oÉÎxiÉÈ mÉÑUÏwÉÉkÉÉlÉÇ MüÌOûÈ xÉÎxjÉlÉÏ mÉÉSÉæ AxjÉÏÌlÉ mÉYuÉÉvÉrÉÉæ cÉ uÉÉiÉxjÉÉlÉÉÌlÉ | A§ÉÉÌmÉ mÉYuÉÉvÉrÉÉã ÌuÉvÉãwÉãhÉ uÉÉiÉxjÉÉlÉqÉç || cÉ. xÉÔ. 20/8. In this quotation Caraka has used two words i.e. mÉÑUÏwÉÉkÉÉlÉÇ & mÉYuÉÉvÉrÉÈ which indicates that both are different entities and it is clear that pureesha do not reside in Pakwashya. The second moola sthana i.e. xjÉÔsÉaÉÑSÇ or aÉÑSÇ, with out any hesitation these two can be narrated to the sigmoid colon and anal canal.

Pureesha Vaha Srotus as per Sushruta:mÉÑUÏwÉuÉWãû ²ã, iÉrÉÉãqÉÔïsÉÇ mÉYuÉÉvÉrÉÉã aÉÑSÇ cÉ, iÉ§É ÌuÉ®xrÉÉlÉÉWûÉã SÒaÉïlkÉÉiÉÉ aÉëÍjÉiÉÉl§ÉiÉÉ cÉ; Pureeshavaha srotus are two in number they are mÉYuÉÉvÉrÉ (terminal part of ilium), and aÉÑSÇ (Anal canal), when these moola sthanas are injured it leads toAÉlÉÉWûÉ (distention with obstruction), SÒaÉïlkÉÉiÉÉ (foul smelling stools), aÉëÍjÉiÉÉl§ÉiÉÉ (fecoliths). Annotation:

Pureesha Vaha Srotus as per Astanga Sangraham:vÉM×ü²ÉÌWûlÉÉÇ mÉYuÉÉvÉrÉÈ xjÉÔsÉÉl§ÉÇ cÉ | As per Vagbhata he had used the words i.e. mÉYuÉÉvÉrÉÈ & xjÉÔsÉÉl§ÉÇ as moola sthanas of Pureesha Vaha Srotus. So it

is clear that these two are different entities. As we have seen previously these two must be considered separately.

________________ _______________________ SWEDA VAHA SROTUS

Sweda Vaha Srotus:xuÉãSuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ qÉãSÉã qÉÔsÉÇ sÉÉãqÉMÔümÉɶÉ, mÉëSÒ¹ÉlÉÉÇ iÉÑ ZÉsuÉãwÉÉÍqÉSÇ ÌuÉvÉãwÉÌuÉ¥ÉÉlÉÇ pÉuÉÌiÉ; iÉSè±jÉÉ – AxuÉãSlÉqÉÌiÉxuÉãSlÉÇ mÉÉÂwrÉqÉÌiÉvsÉ£hÉiÉÉqÉXçaÉxrÉ mÉËUSÉWûÇ sÉÉãqÉWûwÉïÇ cÉ ¬ØwOèuÉÉ xuÉãSuÉWûÉlrÉxrÉ xÉëÉãiÉÉÇÍxÉ mÉëSÒ¹ÉlÉÏÌiÉ ÌuɱÉiÉç || 8 || The moola sthanas of Sweedavaha srotus are qÉãSÉã (Adipose tissue), and sÉÉãqÉMÔümÉÉ (hair follicles), when these moola sthanas are vitiated it leads to – AxuÉãSlÉ (no sweating), AÌiÉxuÉãSlÉÇ (more sweating), mÉÉÂwrÉ (more dryness over skin), AÌiÉvsÉ£hÉiÉÉqÉXçaÉxrÉ (more oiliness over the parts), mÉËUSÉWûÇ (burning over the body), and sÉÉãqÉWûwÉï (horipulation).

Sweda Vaha Sroto Dusti Kaaranas:urÉÉrÉÉqÉÉSÌiÉxÉÇiÉÉmÉÉcNûÏiÉÉãwhÉÉ¢üqÉxÉãuÉlÉÉiÉç |xuÉãSuÉÉWûÏÌlÉ SÒwrÉÎliÉ ¢üÉãkÉvÉÉãMüpÉrÉæxiÉjÉÉ || 22 || The vitiating factors of Sweedavaha srotus are – urÉÉrÉÉqÉÉSÌiÉ (heavy exercises), AÌiÉxÉÇiÉÉmÉ (exposed to heat conditions), vÉûÏiÉÉãwhÉÉ¢üqÉxÉãuÉlÉÉiÉç (improper use of hot and cold substances), ¢üÉãkÉ (anger), vÉÉãMü (grief), and pÉrÉ (fear).Annotation:

The concepts of Charaka was mainly dealt on its Physiological importance and where as Sushruta mainly explained his concept on Surgical importance. Due to this discrepancy in their outlook it is sure that there must be diversification between these two Acharyas. That can be clearly understood in relation to the Sweda Vaha Srotus. Sushruta did not allude about Sweda Vaha Srotus where as Charaka considered about this Srotus. Because we all know that Sweda is considered as Mala of Medas, so when Medas is effected naturally its derivative mala i.e. Sweda will be effected. Due to this reason Sushruta did not considered about this Srotus which depends on the Medas itself. Sushruta also did not reveal about two other Srotus i.e. Asthi and Majjavaha Srotus due to their relation with Medas and also due to injury base which we have seen in the Asthivaha Srotus. The Moolasthanas of Swedavaha Srotus are Medas & Romakupa. Mainly Moolasthanas of a Srotus maintains & regulates the flow of Dhatu or Mala. Here Medas helps to prevent the excessive watery evaporation through the skin and maintains tautness of the skin (by sebaceous secretions). The main function of Sweat is thermoregulation. Sweat is excreted out through sweat pores which are associated with the roots of hair follicles. Depending on the environmental changes (heat or cold) these pores will dilate or constrict. Moolasthana of Medas is Vrukka & Vapavaha, among these two the Vrukka is mainly regulating the water balance in the body. Depending on the volume of blood it excretes the water in the form of urine. If volume of blood is low, Kidneys reduces the water excretion by the secretion of Anti diuretic hormone and Aldosteron. ADH causes concentration of urine where as Aldosteron causes peripheral vasoconstriction hence sweating will be reduced or stopped. This is supported by expression of thirst, dryness of palate & Shotha are seen in the Medo vaha Sroto dusti which is explained by the Acharyas. Sweeda Vaha Srotus as per Astanga Sangraham:xuÉãSuÉÉÌWûlÉÉÇ qÉãSÉã UÉãqÉMÔümÉÉ¶É ||