Compendium Views

On
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 Prabha

M.D. (Ayu),(Ph.D)
Dept. of Roganidhana
 S.D.M.C.A, Udupi.

Introduction
There 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 Vayu
2. 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. 8/157
The 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 MüÌiÉÍcÉimÉëMüÉUÉlqÉÔsÉiɶÉ
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
MüÌiÉÍcÉimÉëMüÉUÉlqÉÔsÉiɶÉ
mÉëMüÉãmÉÌuÉ¥ÉÉlÉiɶÉÉlÉÑurÉÉZrÉÉxrÉÉqÉÈ, rÉã
pÉÌuÉwrÉlirÉsÉqÉlÉÑ£üÉjÉï¥ÉÉlÉÉrÉ ¥ÉÉlÉuÉiÉÉÇ,
ÌuÉ¥ÉÉlÉÉrÉ cÉÉ¥ÉÉlÉuÉiÉÉqÉç | iÉSè±jÉÉ-
mÉëÉhÉÉãSMüɳÉUxÉÂÍkÉUqÉÉÇxÉqÉãSÉãÎxjÉqÉe
eÉvÉÑ¢üqÉÔ§ÉmÉÑUÏwÉxuÉãSuÉWûÉlÉÏÌiÉ;
uÉÉiÉÌmɨÉvsÉãwqÉhÉÉÇ mÉÑlÉÈ
xÉuÉïvÉUÏUcÉUÉhÉÉÇ xÉuÉÉïÍhÉ
xÉëÉãiÉÉÇxrÉrÉlÉpÉÔiÉÉÌlÉ, iɲSiÉÏÎlSìrÉÉhÉÉÇ
mÉÑlÉÈ xɨuÉÉSÏlÉÉÇ MãüuÉsÉÇ
cÉãiÉlÉÉuÉcNûUÏUqÉrÉlÉpÉÔiÉqÉÍkɹÉlÉpÉÔiÉÇ cÉ |
iÉSãiÉiÉç xÉëÉãiÉxÉÉÇ mÉëM×üÌiÉpÉÔiÉiuÉɳÉ
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, kÉÉiÉuɶÉ
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 xrÉÉÂÉãwÉaÉÑhÉæÈ
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 || iɧÉ
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
ÂØwOèuÉÉãSMüuÉWûÉlrÉxrÉ 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£üÉÂãWûÉãwqÉmÉÉÍcÉiÉÉiÉç |
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§ÉoÉÎxiɶÉ
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 |
 iÉiÉÈ ÍvÉUÉÈ xÉqpÉuÉÎliÉ
ÌiÉrÉïaÉÔkuÉïqÉkÉxiÉjÉÉ ||
iÉiÉÈ ÍvÉUÉÍpÉÈ xÉÌWûiÉÇ
xjÉÔsÉÉl§ÉqÉÑmÉeÉÉrÉiÉã | mÉÉsÉMüÉmrÉ-
vÉsrÉ 9
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|
xÉÑ. vÉÉ. 9/12.
17. ESMüuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ iÉÉsÉÑ qÉÔsÉÇ
YsÉÉãqÉ cÉ | mÉç……………
18. UxÉuÉÉÌWûlÉ즃 lÉÉsÉÏ
ÎeÉÀûÉqÉÔsÉaÉsÉiÉÉsÉÑMüYsÉÉãqlÉÈ |
xÉÇvÉÉãwrÉlÉ×hÉÉÇ SãWãû MÑüÂxiÉwhÉÉÇ
qÉWûÉoÉsÉÉuÉãiÉÉæ || cÉ. ÍcÉ. 22/6.
19. YsÉÉãÎqlÉ ÌmÉmÉÉxÉÉ qÉÑZÉxrÉ vÉÉãwÉÈ
“mÉãmÉÏrÉiÉã mÉrÉÈ” CirÉlrÉã
mÉPûÎliÉiɧÉÉirÉjÉïÇ mÉÏrÉiÉã mÉrÉ CirÉjÉïÈ |
lrÉÉrÉcÉÎlSìMüÉ xÉÑ. ÌlÉ. 10/22.
20. WØûSrÉɨÉã mÉËUYsÉÉãqlÉÉã
WûqÉÏ£hÉÉimÉɵÉÉïprÉÉqÉç |
 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 |
mÉëÉhÉÉalrÉmÉÉlÉÉlÉç xÉlSÕwrÉ eÉlÉrÉlirÉÑSU
lÉ×hÉÉqÉç ||
mÉÔUã qÉÉkÉuÉ ÌlÉSÉlÉ MüÉã EsÉOû-mÉÑsÉOû
MüU SãZÉlÉã xÉã pÉÏ YsÉÉãqÉmÉÏQûÉ-
YsÉÉãqÉmÉÉMü-YsÉÉãqÉÌuÉSìÍkÉ MüÉ lÉÉqÉ ÌMüxÉÏ
pÉÏ UÉãaÉ qÉãÇ EmÉSìuÉ ÃmÉç qÉãÇ lÉWûÏÇ
AÉiÉÉ| xuÉrÉÇ ESUUÉãaÉÉãÇ qÉãÇ eÉWûÉÆ
xuÉãSuÉWû LuÉÇ ESMüuÉWû xÉëÉãiÉÉãÇ qÉãÇ
ÌuÉM×üÌiÉ SãZÉÏ eÉÉiÉÏ Wæû YsÉÉãqÉ vÉuS MüÉ
EmÉrÉÉãaÉ lÉWûÏÇ ÌMürÉÉ aÉrÉÉ| ÌuÉSìÍkÉ Mãü
mÉëMüUhÉ qÉãÇ eÉWûÉÆ YsÉÉãqÉ MüÐ ÌuÉSìÍkÉ MüÉ
CÇÌaÉiÉ ÌMürÉÉ Wæû uÉWûÉÆ YsÉÉãÎqlÉ
mÉãmÉÏrÉiÉã mÉrÉÈ LãxÉÉ ÌSrÉÉ Wæû| CxÉMüÉ AjÉï
“mÉÑlÉÈ-mÉÑlÉÈ eÉsÉ mÉÉiÉÑÇ CcNûÌiÉ” ÌSrÉÉ aÉæ
AÉæU MüÉãD sÉ£ÉhÉ lÉWûÏÇ ÌSrÉÉ|
qÉkÉÑMüÉãvÉMüÉU lÉã “YsÉÉãqlÉÏÌiÉ
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ÌMürÉÉ Wæû| MüWûlÉã MüÉ iÉÉimÉrÉïrÉWû Wæû ÌMü
ExÉã mÉÇ.WûËUmÉëmɳÉeÉÏ Mãü vÉoSÉãÇ qÉãÇ
“A§ÉÉÅÌmÉ YsÉÉãqlÉÉã rÉM×üiÉÉ xÉWû
mÉÉPûÉrÉM×ü̳ÉoÉ®iuÉÉ̳ɶÉÏrÉiÉã” LãxÉÉ
qÉkÉÑMüÉãvÉMüÉU lÉã lÉWûÏÇ qÉÉlÉÉ|
¥ÉÏMühPûS¨É lÉã ExÉã uÉ×YMü Mãü FmÉU MüÉ
“ÌmÉmÉÉxÉÉxjÉÉlÉ” MüWûÉ Wæû| rÉSè±ÌmÉ LMü
oÉÉiÉ xÉirÉ Wæû ÌMü qÉÉkÉuÉÌlÉSÉlÉÉã£ü xÉÑ
¥ÉÑiÉÏrÉ uÉhÉïlÉ qÉãÇ AÉprÉliÉU ÌuÉSìÍkÉrÉÉãÇ Mãü
uÉhÉïlÉ qÉãÇ aÉÑSqÉç oÉÎxiÉ, lÉÉÍpÉ, uÉÇ£ÉhÉ,
uÉ×YMü, msÉÏWûÉ, WØûSrÉ LuÉÇ rÉM×üiÉç Mãü
uÉhÉïlÉ Mãü oÉÉS YsÉÉãqÉ MüÉ uÉhÉïlÉ ÌSrÉÉ Wæû|
CxÉ mÉÔUã uÉhÉïlÉ qÉãÇ TÑünTÑüxÉ MüÉ
lÉÉqÉÉãssÉãZÉ lÉWûÏÇ Wæû| mÉUliÉÑ xÉÑ¥ÉÑiÉ lÉã
WØûSrÉ MüÉ xÉqoÉlkÉ oÉiÉÉiÉã xÉqÉrÉ eÉÉã AuÉrÉuÉ
ÌaÉlÉÉrÉã WæûÇ ElÉqÉãÇ TÑünTÑüxÉ LuÉ YsÉÉãqÉ
lÉÉqÉiÉÈ EÎssÉÎZÉiÉ Wæû:-
“iÉxrÉÉkÉÉã uÉÉqÉiÉÈ msÉÏWûÉ TÑünTÑüxɶÉ,
SͤÉhÉiÉÉã rÉM×üiÉç YsÉÉãqÉ cÉ|”
ÌuÉSìÍkÉ-mÉëMüUhÉ AÉæU ClÉ SÉãlÉÉãÇ MüÉ LMü
xÉÉjÉ AkrÉrÉlÉ MüUlÉã xÉã SÉã oÉÉiÉãÇ
xmɹ WûÉã eÉÉiÉÏ WæûÇ ÌMü TÑünTÑüxÉ qÉãÇ
AÉprÉliÉU ÌuÉSìÍkÉ WûÉã xÉMüiÉÏ Wæû CxÉMüÉ xÉÑ
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mÉëÉhÉuÉWûxÉëÉãiÉÉãÇ MüÐ ÌuÉM×üÌiÉ qÉãÇ
TÑünTÑüxÉ Mãü AlÉãMü UÉãaÉÉãÇ MüÉ uÉhÉïlÉ
ÌMürÉÉ Wæû mÉUliÉÑ ExÉlÉã ElÉ mÉëÉhÉuÉWû
xÉëÉãiÉÉãÇ MüÉ YsÉÉãqÉ xÉã MüÉãD pÉÏ xÉqoÉlkÉ
(xÉÑ¥ÉÑiÉ lÉã pÉÏ) lÉWûÏÇ ÌSZÉÉrÉÉ| iÉjÉÉ
TÑünTÑüxÉ LuÉÇ YsÉÉãqÉ ClÉ SÉã vÉoSÉãÇ MüÉ LMü
WûÏ xÉqÉrÉ LMü WûÏ vsÉÉãMü qÉãÇ WØûSrÉ Mãü
xÉqoÉlkÉ
iÉÉsÉÑ, iÉÉsÉÑMü rÉÉ iÉÉsÉÑwÉMü
1. iÉÉsÉÑ vÉoS Mãü xÉqoÉlkÉ qÉãÇ sÉÉãMü qÉãÇ
pÉÏ SÉã qÉiÉ mÉëcÉÍsÉiÉ WæûÇ | ÍxÉU Mãü FmÉU
AÎxjÉrÉÉÆ eÉWûÉÇ vÉævÉuÉ qÉãÇ lÉWûÏÇ
ÍqÉsÉiÉÏ ExÉã iÉÉsÉÑMüÉ rÉÉ iÉÉsÉÑ MüWûlÉã MüÐ
ËUuÉÉeÉ Wæû | LuÉÇ qÉÑZÉ MüÐ NûiÉ MüÉã pÉÏ
iÉÉsÉÑ MüWûlÉã MüÐ mÉëjÉÉ Wæû | AÉrÉÑuÉãïSÏrÉ
uÉÉÇaÉqÉrÉ qÉãÇ pÉÏ ExÉÏ mÉëMüÉU xÉã iÉÉsÉÑ
Mãü SÉãlÉÉãÇ mÉërÉÉãaÉ ÍqÉsÉiÉã WæûÇ rÉÉjÉÉ
iÉÉsÉÑ rÉÉ iÉÉsÉÑwÉMü qÉãÇ cÉUMü LuÉÇ MüÉvrÉmÉ
Mãü ²ÉUÉ 2-2 AÎxjÉrÉÉãÇ MüÐ EmÉÎxjÉÌiÉ MüÐ
xuÉÏM×üÌiÉ LuÉÇ xÉÑ¥ÉÑiÉ ÌlÉSÉlÉ qÉãÇ
iÉÉsuÉoÉÑïS MüÉ uÉhÉïlÉ -
mÉ©ÉMüÉUÇ iÉÉsÉÑqÉkrÉã iÉÑ vÉÉãjÉqÉç
ÌuɱÉSì£üÉSoÉÑïSÇ mÉëÉã£üÍsÉÇaÉqÉç |
SÒ¹Ç qÉÉÇxÉÇ lÉÏÂeÉÇ iÉÉsÉÑqÉkrÉã
MüTüÉcNÕûlÉÇ qÉÉÇxÉxÉÇbÉÉiÉqÉÉWÒûÈ ||
rÉWûÉÇ qÉÑZÉ Mãü AlSU WûÉQïûmÉæsÉãOû Mãü
MüMïüOûÉoÉÑïS ( ) MüÐ AÉãU WûÏ EÍcÉiÉ CÇÌaÉiÉ
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iÉÉsÉÑMühOûMü Mãü uÉhÉïlÉ Mãü mÉëxÉÇaÉ qÉãÇ
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eÉÉrÉiÉã”| rÉWûÉÆ ÍvÉU qÉãÇ iÉÉsÉÑmÉëSãvÉ MüÐ
ÌlÉqliÉÉ rÉÉ iÉÉsÉÑmÉÉiÉ MüÐ AÉãU eÉÉã xÉÇMãüiÉ
Wæû uÉWû WûÉQïû rÉÉ xÉÉænOû mÉæsÉãOû Mãü
ÍsÉL lÉ WûÉãMüUç xÉÏkÉÉ oÉë¼UlkÉë rÉÉ
LhOûÏËUrÉU TüÉæhOãûÌlÉsÉÏ Mãü ÍsÉL WûÏ Wæû |
xÉÑ¥ÉÑiÉ lÉã vÉÉUÏU Mãü 10 uÉãÇ AkrÉÉ qÉãÇ –
“qÉxiÉÑsÉÑÇaÉ£ÉrÉÉkÉæxrÉ uÉÉrÉÑxiÉÉsuÉÎxjÉ
lÉÉqÉrÉãiÉ” | CxÉ uÉhÉïlÉ qÉãÇ iÉÉsÉÑ MüÐ
AÎxjÉrÉÉãÇ MüÉ fÉÑMülÉÉ vÉÏwÉï iÉÉsÉÑ MüÐ
AÎxjÉrÉÉãÇ MüÐ AÉãU WûÏ ÌlÉSãïvÉ MüUiÉÏ WæûÇ
ÎeÉxÉMãü MüÉUhÉç oÉë¼UlkÉë qÉãÇ aɨÉïpÉÉaÉ
AÉæU oÉÄRû eÉÉiÉÉ Wæû |
iÉÉsÉÑMühOûMü Mãü mÉëxÉÇaÉ qÉãÇ eÉÉã uÉhÉïlÉ
aÉëljÉÉãÇ qÉãÇ ÍqÉsÉiÉÉ Wæû ExÉqÉãÇ LMü sÉ£ÉhÉ
“xiÉlɲãwÉ” rÉWû oÉiÉsÉÉiÉÉ Wæû ÌMü iÉÉsÉÑ
AjÉÉïiÉç qÉÑZÉxjÉ iÉÉsÉÑ qÉãÇ MühOûMüuÉiÉç
mÉÉMü WûÉãlÉã Mãü MüÉUhÉç ÍvÉvÉÑ MüÉã xiÉlÉ
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mÉæsÉãOû Mãü mÉiÉlÉ MüÐ AÉãU CÌaÉÇiÉ Wæû mÉU
vÉM×üSè SìuÉiuÉ, iÉ×whÉÉ, uÉÍqÉ AÉÌS sɤÉhÉÉãÇ
Mãü mÉëÉkÉÉlrÉ xÉã eÉsÉÉpÉÉuÉ rÉÉ
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MüÉ mÉiÉlÉ ÎeÉiÉlÉÉ ÍqÉsÉiÉÉ Wæû EiÉlÉÉ
mÉæsÉãOè mÉU lÉWûÏ | iÉÉsÉÑ
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qÉÑZÉxjÉiÉÉsÉÑ MüÐ AÉãU CÇÌaÉiÉ MüUiÉÉ Wæû |
AiÉÈ rÉÌS iÉÉsÉÑvÉoS MãüuÉsÉ qÉÑZÉxjÉ mÉæsÉãOû
MüÉ qÉÉ§É Sè±ÉãiÉMü MüUMãü UZÉÉ eÉÉuÉã iÉÉã
MüÉrÉï MüsÉ xÉMüiÉÉ Wæû – YrÉÉãÇÌMü
vÉÏwÉïiÉÉsÉÑ Mãü ÍsÉL oÉë¼UlkÉë vÉoS MüÉ
urÉuÉWûÉU ÌMürÉÉ WûÏ eÉÉ xÉMüiÉÉ Wæû |
rÉM×üiÉç xÉqÉÏmÉã YsÉÉãqÉ – Adhamalla Commentary.
WØûSÎYvÉhÉ qÉÉÇxÉ ÌmÉhQû YsÉÉãqÉÈ - Hemadri
Commentary
YsÉÉãqÉç 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 |
iÉÉlrÉÉqÉpÉrÉÉÌiÉmÉÉlÉÉãwhÉvÉÑwMüɳÉiÉÚÎhlÉa
ÉëWûÉÌSÍpÉSÒïwrÉÎliÉ || 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 ÂØwOèuÉÉųÉuÉWûÉlrÉxrÉ 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.

A³ÉlÉÍsÉMüÉ LuÉÇ AÉqÉÉvÉrÉ

MühPûqÉÉaÉï rÉÉ aÉsÉqÉÉaÉï rÉã SÉãlÉÉãÇ vÉoS
eÉWûÉÆ µÉxÉlÉqÉÉaÉï MüÐ AÉãU CÇÌaÉiÉ MüUiÉã
Wæû uÉWûÉÆ A³ÉlÉÍsÉMüÉ MüÐ AÉãU Mãü qÉÉaÉï
MüÉ pÉÏ xÉÇMãüiÉ SãiÉã Wæû, CxÉ ÌuÉwÉrÉ mÉU
WûqÉ mÉWûsÉã ÌuÉcÉÉU MüU cÉÑMãü WæûÇ| AÉaÉã
A³ÉlÉÍsÉMüÉ LuÉÇ AÉqÉÉvÉrÉ xÉqoÉlkÉÏ vÉoSÉãÇ
MüÉ ÌuÉcÉÉU AmÉãͤÉiÉ Wæû |
1. A³ÉlÉÍsÉMüÉ-CxÉ xÉqoÉlkÉ qÉãÇ A³ÉqÉÉaÉï,
A³ÉuÉWûxÉëÉãiÉxÉç, LuÉÇ pɤÉqÉÉaÉïlÉÉsÉ AÉÌS
vÉoS ÍqÉsÉiÉã WæûÇ | rÉã xÉpÉÏ qÉWûÉxÉëÉãiÉ Mãü
ExÉ pÉÉaÉ MüÉã mÉëMüOû MüUiÉã Wæû eÉÉã LMü
AÉãU MühPû xÉã ZÉÑsÉMüU SÕxÉUÏ AÉãU
AÉqÉÉvÉrÉqÉã ZÉÑsiÉÉ Wæû | rÉWû LMü lÉÉsÉÏ rÉÉ
lÉÍsÉMüÉ rÉÉ xÉëÉãiÉ Wæû |
qÉWûÉqÉWûÉãmÉÉkrÉÉrÉ ¥ÉÏ aÉhÉlÉÉjÉxÉãlÉ
qÉWûÉãSrÉ CxÉMüÉ mÉËUcÉrÉ SãiÉã WÒûL ÍsÉZÉiÉã
WæûÇ-
“A³ÉlÉÍsÉMüÉ lÉÉqÉ mÉëÉrÉãhÉç
ÌuÉiÉÎxiÉmÉëqÉÉhÉSækrÉÉï ²rÉÇaÉÑsÉÉrÉiÉÉ
qÉÉÇxÉqÉrÉÏ lÉÍsÉMüÉ rÉÉ aÉëxÉÌlÉMürÉÉ
ÌlÉaÉÏhÉïqɳÉç mÉÉlÉqÉÉqÉÉvÉrÉã mÉëuÉãvÉrÉÌiÉ |
iÉxrÉÉ FkÉïqÉÑZÉÇ aÉëxÉÌlÉMürÉÉÅlÉÑoÉkrÉiÉã,
AkÉÉãqÉÑZÉqÉÉqÉÉvÉrÉãlÉ |”
(1). A³ÉqÉÉaÉï-qÉWûÉÌWûYMüÉ Mãü mÉëMüUhÉ qÉãÇ
cÉUMü qÉãÇ-
 xÉÇ¥ÉÉ qÉÑwhÉÉÌiÉ aÉɧÉÉhÉÉÇ xiÉqpÉÇ
xÉgeÉlÉrÉirÉÌmÉ |
qÉÉaÉïcÉæuÉɳÉmÉÉlÉÉlÉÉÇ
ÂhɲrÉÑmÉWûiÉxqÉ×iÉãÈ || cÉ. ÍcÉ. 17.
rÉWûÉÆ A³ÉmÉÉlÉÉlÉÉÇ qÉÉaÉïqÉç- CxÉ vÉoS MüÉ
urÉuÉWûÉU xmɹ oÉiÉsÉÉiÉÉ Wæû ÌMü mÉëÉcÉÏlÉÉã
MüÉã uÉWûlÉ MüUlÉã uÉÉsÉã CxÉ qÉÉaÉï MüÉ
ÎeÉxÉã WûqÉ DxÉÉãTãüaÉxÉ MüWûiÉã WæûÇ mÉiÉÉ
jÉÉ |
CxÉÏ UÉãaÉ Mãü uÉhÉïlÉ qÉãÇ uÉÉapÉOû lÉã
‘ÂlkÉiÉÏ qÉÉaÉïqɳÉxrÉ MÑüuÉïiÉÏ
qÉiqÉbÉOèOûlÉqÉç’ LãxÉÉ uÉhÉïlÉ ÌMürÉÉ Wæû |
(2) A³ÉuÉWûxÉëÉãiÉ-cÉUMü lÉã ÌuÉqÉÉlÉxjÉÉlÉ qÉãÇ
“A³ÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ AÉqÉvÉrÉÉã qÉÔsÉqÉç
uÉÉqÉÇ cÉ mÉɵÉïqÉç” | rÉWûÉÆ
A³ÉuÉWûxÉëÉãiÉxÉç MüÉ mÉërÉÉãaÉ oÉWÒûuÉcÉlÉ
qÉãÇ ÌMürÉÉ aÉrÉÉ Wæû | xÉÑ¥ÉÑiÉ lÉã eÉÉã
“A³ÉuÉWãû ²ã
iÉrÉÉãqÉÔïsÉqÉÉqÉÉvÉrÉÉãųÉuÉÉÌWûlrÉ¶É kÉqÉlrÉÈ
iÉ§É ÌuÉ®xrÉÉkqÉÉlÉÉÇ vÉÔsÉÉA³É²ãwÉÉæ NûÌSïÈ
ÌmÉmÉÉxÉÉlkrÉÇ qÉUhÉÇ cÉ”| rÉWûÉÆ ÎeÉlÉSÉã
A³ÉuÉWûxÉëÉãiÉÉãÇ MüÉ uÉhÉïlÉ ÌMürÉÉ Wæû uÉWû
xmɹ DxÉÉãTãüaÉxÉ MüÐ AÉãU WûÏ CÌQûÇaÉiÉ
lÉWûÏÇ Wæû | AxiÉÑ, A³ÉuÉWûxÉëÉãiÉ vÉoS MüÉ
mÉërÉÉãaÉ Ì²uÉcÉlÉ rÉÉ oÉÌWûuÉcÉlÉ qÉãÇ WûÉãlÉã
xÉã ExÉã WûqÉ A³Éç qÉÉaÉï rÉÉ DxÉÉãTãüaÉxÉ Mãü
ÍsÉL ÌlÉͶÉiÉ vÉoS ÃmÉ qÉãÇ lÉWûÏÇ sÉã xÉMüiÉã |
(3) pɤÉqÉÉaÉïlÉÉsÉ-vÉoS MüÉ mÉërÉÉãaÉ vÉÉUÏU
ÌuÉuÉãMü xÉã ¥ÉÏcÉlSìpÉÉlÉ vÉÉx§ÉÏ lÉã ÍsÉZÉÉ
Wæû |

2. AÉqÉÉvÉrÉ-(1) CxÉMüÉ ÌuÉ¥ÉÉmÉlÉ MüUiÉã WÒûL

¥ÉÏ xÉãlÉ qÉWûÉãSrÉ ÍsÉZÉiÉã Wæû-
“AÉqÉÉvÉrÉÉã lÉÉqÉ pÉÑ£ümÉÏiÉxrÉ A³ÉmÉÉlÉxrÉ
qÉ×SÒqÉÉÇxÉqÉrÉÈ mÉëjÉqÉÉkÉÉUÈ
£ÉÑSìSØÌiÉxÉqÉÉMüÉUÈ | xÉÉãÅrÉqÉÑSUxrÉ
uÉÉqÉÉlÉÑmÉÉεÉïMüpÉÉaÉÇ
WØûSrÉÉkÉÌiÉMüpÉÉaÉÇ cÉ ÌiÉrÉïaÉÍkÉvÉãiÉã iÉxrÉ
FkuÉïqÉÑZÉÇ qÉWûÉmÉëÉcÉÏUÉÇ ÌlÉÍpÉï±
ÌuÉÌlÉaÉïiÉãlÉ A³ÉlÉÍsÉMüÉqÉÑZÉãlÉ AlÉÑoÉkrÉiÉã,
AkÉÉãqÉÑZÉÇ aÉëWûhÉÏqÉÑZÉãlÉ” |

‘AÉqÉÉvÉrÉ’ vÉoS MüÉã AÍkÉM×üiÉ MüUMãü vÉÉx§É

qÉãÇ AxÉÇZrÉ E®UhÉç ÍqÉsÉiÉã WæûÇ | rÉjÉÉ-
1. lÉÉÍpÉxiÉlÉÉliÉUÇ eÉliÉÉãUÉqÉÉvÉrÉ CÌiÉ xqÉ×iÉÈ |
cÉ. ÌuÉ. 2
2. A³ÉuÉWûÉlÉÉÇ xÉëÉãiÉxÉÉÇ AÉqÉÉvÉrÉÉã
qÉÔsÉqÉç uÉÉqÉgcÉmÉɵÉïqÉç | cÉ. ÌuÉ. 5
3. AÉqÉÉvÉrÉaÉiÉÈ mÉÉMüqÉÉWûÉUÈ mÉëÉmrÉ
MãüuÉsÉqÉç |
mÉYuÉÈ xÉuÉÉï¤ÉrÉÇ mɶÉÉiÉç kÉqÉlÉÏÍpÉÈ
mÉëmɱiÉã || cÉ. ÌuÉ. 2
4. xuÉãSÉãUxÉÉãsÉxÉÏMüÉÂÍkÉUqÉÉqÉÉvÉrɶÉãÌiÉ
ÌmɨÉxjÉÉlÉÉÌlÉ | iɧÉÉmrÉÉqÉvÉrÉÉã ÌuÉvÉãwÉãhÉ
ÌmɨÉxjÉÉlÉqÉç |cÉ. xÉÔ. 20/6.
5. ²ã UÉãaÉÉlÉÏMãü AÉqÉÉvÉrÉpÉãSãlÉ
AÉqÉÉvÉrÉxÉqÉÑijÉgcÉ mÉYuÉÉvÉrÉxÉqÉÑijÉgcÉ |
cÉ. ÌuÉ. 6/2.
6. SÉãwÉxjÉÉlÉÉlrÉiÉ FkuÉï uÉ£rÉÉqÉÈ-iɧÉ
xÉqÉÉxÉãlÉ uÉÉiÉÈ ¥ÉÉãÍhÉaÉÑSxÉÇ¥ÉrÉÈ,
iÉSÒmÉrÉïkÉÉã lÉÉpÉãÈ mÉYuÉÉvÉrÉÈ
mÉYuÉÉqÉÉvÉrÉqÉkrÉÇ ÌmɨÉxrÉ, AÉqÉÉvÉrÉÈ
vsÉãwqÉhÉÈ | xÉÑ. xÉÔ. 21/6.
7. rɧÉÉÍvÉiÉmÉÏiÉÉÌSMüÇ mÉcrÉiÉã xÉ AÉqÉÉvÉrÉÈ
|
8. iɧÉÉqÉÉvÉrÉÈ ÌmɨÉÉvÉrÉxrÉÉãmÉËU¹ÉiÉç |
Qû¿ûhÉ
9. qÉÉkÉÑrÉÉïiÉç ÌmÉÎcNûsÉiuÉÉccÉ mÉëYsÉã
ÌSiuÉɨÉjÉæuÉ cÉ |
AÉqÉÉvÉrÉã xÉqpÉuÉÌiÉ vsÉãwqÉÉ
qÉkÉÑUvÉÏiÉsÉÈ || xÉÑ. xÉÔ. 21/13.
10. iÉãwÉÑ qÉÉiÉ×eÉÉÌlÉ qÉ×SÕÌlÉ iuÉaÉëï£üqÉÉÇxÉ
qÉãSÉã qÉeeÉ lÉÉÍpÉ WØûSrÉÉqÉÉvÉrÉ
aÉpÉÉïvÉrÉM×üimsÉÏWûÉ YsÉÉãqÉÉl§É aÉÑSÉSÏÌlÉ |
11.wɸÏÌmɨÉkÉUÉlÉÉqÉmÉYuÉÉqÉÉvÉrÉqÉkrÉxjÉÉ,
xÉÉ ½liÉUalÉãUÍkɸÉlÉ iÉrÉÉÅÅqÉÉvÉrÉÉ-
imÉYuÉÉvÉrÉÉãlqÉÑZÉqɳÉoÉsÉãlÉ ÌuÉkÉÉrÉ
ÌmɨÉiÉãeÉxÉÉ vÉÉãwÉrÉÌiÉ mÉcÉÌiÉ mÉYuÉÇ cÉ
ÌuÉqÉÑgcÉÌiÉ | A. xÉÇ. vÉÉ. 5
12. mÉãvrÉÈ-²ã WØû±ÉqÉÉvÉrÉã cÉ | A. xÉÇ. 5
13. xÉ ZÉsÉÑ ÌuÉÍkÉuÉSprÉuÉWØûiÉqɳÉeÉÉiÉÇ
mÉëÉhÉãlÉuÉÉrÉÑlÉÉ MüÉã¸qÉÉM×ü¹Ç
SìuÉæÌuÉïÍpɳÉxÉÇbÉÉiÉÇ xlÉãWãûlÉ
qÉ×SÒM×üiÉqÉÍpÉxÉlkÉÑͤÉiÉÈ xÉqÉÉlÉãlÉ
AÉqÉÉvrÉxjÉÇ
xjÉÉsÉÏxjÉÍqÉuÉÉqoÉÑiÉlSÒsÉqÉÎalÉUliÉUÎalÉÈ
mÉcÉÌiÉ | A. xÉ. 6
14. iɨÉÑ xÉuÉïUxÉqÉÌmÉ mÉcrÉqÉÉlÉÉSÉæ
qÉkÉÑUÏpÉÔiÉÇ MüTüÇ TãülÉÏpÉÔiÉqÉÑSÏUrÉÌiÉ |
iÉiÉÉã ÌuÉSakÉqÉqsÉÏpÉÔiÉqÉç AÉqÉÉvÉrÉÉiÉç
crÉuqÉÉlÉÇ AcNû ÌmɨÉqÉç | mÉëÉmrÉ cÉ
mÉYuÉÉvÉrÉÇ MüOÒûMüÐpÉÔiÉqÉÌlÉsÉqÉç ||
A. xÉÇ. vÉÉ. 6
15. 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 | ClSÒÈ
16. mÉYuÉÉvÉrÉqÉkrÉã lÉÉÍpÉÈ | iɧÉÉÌmÉ
xɱÉãqÉUhÉqÉç | A. xÉÇ. vÉÉ. 7
17. rÉxrÉÉqÉÉvÉrÉÉãijÉÉ mÉËUMüÌiÉïMüÉÅÌiÉiÉ×whÉÉ
vÉM×üSè pÉãS¶É | A. xÉÇ. vÉÉ. 11
18. rÉxrÉÉqÉmÉYuÉÉvÉrÉÉliÉUqÉÉÍ¥ÉirÉ xÉÇ¥ÉÉÇ cÉ
WûiuÉÉ uÉÉrÉÑÈ Mü¸ã bÉÑbÉÑïUMüÇ MüUÉãÌiÉ |
A. xÉÇ. vÉÉ. 11
19. mÉYuÉÉqÉÉvÉrÉrÉÉãqÉïkrÉã ÍxÉUÉmÉëpÉÉuÉÉ
lÉÉÍpÉÈ iɧÉÉÌmÉ xɱÉãqÉUhÉqÉç | xÉÑ. vÉÉ. 6/25
20.
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 | rɧÉ
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,
iÉrÉÉãqÉÔïsÉqÉÉqÉÉvÉrÉÉãųÉuÉÉÌWûlrɶÉ
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 aÉÑÂ (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 Artery
2. Left Coronary Artery
3. Superior Vena Cava
4. Inferior Vena Cava
5. 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 |
mÉÔÌiÉqÉÉÇxÉÉsÉeÉÏaÉhQûaÉhQûqÉÉsÉÉãmÉÎeÉÌÀ
ûMüÉ || 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 mÉëMüUhÉ
A§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
xlÉÉrÉÑmÉSrÉÉãxiÉÑsrÉÉjÉïiuÉã²l²xÉqÉÉxÉÉÅxÉqp
ÉuÉÉiÉç| 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×jurɶÉ
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£üuÉWûɶÉ
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£üuÉWûɶÉ
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 ÌÂuÉÉxuÉlmÉÉlqÉã±ÉlÉÉÇ
cÉÉÌiÉpɤÉhÉÉiÉç |
qÉãSÉãuÉÉWûÏÌlÉ SÒwrÉÎliÉ
uÉÉÂhrÉɶÉÉÌiÉxÉãuÉlÉÉiÉç || 16 ||
In AurÉÉrÉÉqÉÉ (not doing any exercise),
ÌÂuÉÉxuÉlmÉÉ (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. 4/30
2. uÉ×YMüÉæ MÑüͤÉaÉÉãsÉMüÉæ | — Qû¿ûhÉ-
xÉÑ. vÉÉ. 4/30
3. uÉ×YMürÉÉãÈ mÉɵÉï xÉÇMüÉãcÉÈ | —— xÉÑ. ÌlÉ.
9/29
4. uÉ×YMüÉæ qÉÉÇxÉÌmÉhQû²rÉqÉç (LMüÉã
uÉÉqÉmÉɵÉïÎxjÉiÉÈ Ì²iÉÏrÉÉã
SͤÉhÉmÉɵÉïÎxjÉiÉÈ) – Qû¿ûhÉ
xÉÑ. ÌlÉ. 9/18
5. 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:

urÉÉrÉÉqÉÉSÌiÉxÉǤÉÉãpÉÉSxljÉÉqÉÌiÉÌuÉbÉOèOèlÉÉ
iÉç |
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¢üqÉlrÉÉãÅlrÉqÉlÉÎxjÉxiɧÉ
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
qÉæjÉÑlÉÉxÉÌWûwhÉÑiuÉqÉÉiÉïuÉlÉÉvɶÉ
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
ÂØwOèuÉÉ 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§ÉÌlÉaÉëWûÉiÉ
ç|
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, aÉhQûMüÈ
uÉQè¤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 ÂØwOèuÉÉ 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 –
lÉÉÍpɶÉæÒûSrÉÇ cÉ YsÉÉãqÉÇ cÉ rÉ¢ÑüiÉç
msÉÏWûÉ cÉ uÉÚYMüÉã cÉ oÉÎxiɶÉ
mÉÑUÏwÉÉkÉÉU¶É AÉqÉÉvÉrÉ¶É mÉYuÉÉvÉrɶÉ
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 rɧÉ
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 ÂØwOèuÉÉ 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¢üqÉxÉãuÉl
ÉÉiÉç |
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 ||