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Transport
Article by Dr Raghuram Y.S. MD (Ay)
Anna Vaha Srotas are those channels in the body which transport the food and liquids we
take. We take varieties of food on daily basis. The food which we take and place in the mouth
moves down towards the stomach through the food pipe called esophagus. Here the food gets
partially digested and is passed on to the intestines for further digestion.
Thus the food we take moves from our mouth to the stomach and later to the intestines to get
digested and get converted into a form which is absorb-able and usable by the body tissues.
Thus, the unrestricted movement of food from upper passages to the lower passages of
gastro-intestinal or digestive tract is needed for the body to procure nutrition.
The movement of food takes place in the channels of the body and these channels leading
from mouth to the intestines are called Anna Vaha Srotas. (Anna=Food, Vaha=Carry,
Srotas=Channels).
In this article I will try to put forth the details regarding the Annavaha Srotas, their point of
origin or roots in the body, their functions, effects of damage to these channels and ways of
managing the diseases and deformities occurring in the transport system of food, called
Annavaha Srotas through Ayurvedic treatment modalities.
Before doing this, let us try to know what exactly is the meaning of the word Srotas?
Srotas
Srotas are millions of channels or pathways forming the sophisticated transport system within
the body. They vary in size and shape and connect different areas, organs and tissues of the
body.
They carry the tissues, raw materials needed for tissue building, food, air, water and many
essential things in the body needed for life activities.
Some Srotas also excrete the metabolic wastes and toxins, keeping the body healthy.
The list of Srotas also comprises of Manovaha Srotas, which co-ordinates mind functions and
carry sensory and motor signals along with various emotions.
According to Ayurveda, the whole body is made up of Srotas. The number of Srotas is as
many as the number of cells, tissues and organs put together. This explains that every human
cell is possibly a Srotas.
Classification of Srotas
Though there are millions of Srotas in the body, for the convenience of understanding,
Ayurvedic classics have broadly classified the Srotas into
Bahirmukha Srotas
They are the external openings or apertures. They are 10 in number.
They are:
2 nostrils (openings of nose)
2 orbital openings (sockets of eyes)
2 external ears (ear openings)
1 mouth
1 anal opening (opening of anus)
1 urethral opening (outer opening of muscular tube which starts at the lower end of the
urinary bladder and helps in excreting urine)
1 opening in the head
Antarmukha Srotas
These Srotas do not open on the outside of the body. They open at some point (point of
origin) inside the body and also ends elsewhere within the body. They are also called
Yogavahi Srotas.
Sushruta has mentioned the number of Antarmukha Srotas as 11 pairs with some changes
from Charakas explanation.
They are
Pranavaha Srotas
Annavaha Srotas
Udakavaha Srotas
Rasavaha Srotas
Raktavaha Srotas
Mamsavaha Srotas
Medovaha Srotas
Shukravaha Srotas
Mutravaha Srotas
Purishavaha Srotas
Artavavaha Srotas Srotas or channels carrying (transporting) menstrual blood in women
We can see that the Asthivaha, Majjavaha and Swedavaha Srotas explained by Charaka have
been excluded and Aartavavaha Srotas has been included in the list of Antarmukha Srotas
enumerated by Sushruta.
Annavaha Srotas
What is Annavaha Srotas?
The Srotas or channels which carry Anna or food are called Annavaha Srotas. This can be
correlated to the alimentary tract or gastrointestinal tract or digestive tract.
When the Annavaha Srotas gets injured or obstructed (blocked) or damaged it causes the
below mentioned symptoms:
Aadhmaana Distension of abdomen
Shula Pain abdomen (Colic)
Anna Vidwesha Aversion towards food
Chardi Vomiting
Pipasa Thirst
Aandhya Blindness
Maranam Death
Stomach is an organ where the food is partially digested before it is pushed on to the
intestines for further digestion. This partially digested food is called ama. (Ashaya means the
abode or place for something to stay or shelter, generally denotes one or the other organ).
Aamashaya should also be applicable to oesophagus (food pipe) and most part of small
intestine because they too carry food.
The signs and symptoms of injury to the Annavaha Srotas as explained by both Charaka and
Sushruta, points out towards the Stomach pathology.
Here injury or damage need not occur due to external injury (the effect of injury may be more
severe), it is also due to the damage effected on the Annavaha Srotas by the vitiated doshas
(internal injury or damage).
Thirst, blindness and death mentioned by Sushruta as the symptoms of Annavaha Srotas
damage point towards the later complications. They may also suggest effects of chronic
malnutrition. These symptoms also point towards external injuries like stab etc.
When the stomach as an organ fails to hold, analyze and digest the food, the body will be
depleted of all the nutrients and basic amenities needed to hang on with that life element.
Annavahini dhamanis The actual meaning of dhamani by definition is blood vessels with
special reference to arteries, the pulsation being the feature of identification of dhamani.
Here we cannot consider artery as annavahini dhamani because no food passes through them.
If dhamani is taken in the meaning of tubes or channels, oesophagus and small intestine can
be considered as Annavahini dhamani. The blood vessels and nerves supplying the stomach
and upper alimentary tract can also be considered as Annavahini dhamanis.
Vama parshwa left lateral side of the body (oesophagus and stomach can be taken as vama
parshwa, stomach is located in the left lateral side of the abdomen)
Thus Deepana (fire increasing medicines, metabolism increasing medicines and treatments,
appetizers) and Pachana (digestants and medicines destroying ama) should be administered.
Agni Deepana
Since the digestive fire or gut fire (agni) will be depleted in Annavaha srotas dushti, we
should kindle the fire and establish its capacity to identify and digest food properly.
When the fire gets kindled and starts digesting the food properly, the ama will not be formed.
Deepana herbs will not have an effect on ama and do not contribute towards ama-pachana.
Mainly the Deepana herbs which have Tikta (bitter) and Katu (pungent) tastes are effective in
handling the Annavaha Srotas vitiation.
Ama Pachana
Ama, is the intermediate product of digestion formed due to deficit functioning or weak
digestive fire. When the weak fire in the belly doesnt digest the food properly, ama is
formed.
We need to digest, dry-up and separate the adhering Ama from the stomach and tissues.
Removing ama induces lightness and health back into the tissues.
The channels of nutrition and circulation open up and there is free flow of essential things all
through the body. The pathology starts regressing and the metabolism comes back to rhythm.
Thus ama pachana is the best treatment strategy in tackling the diseases caused due to
vitiation of annavaha srotas.
Other strategies to tackle the vitiation of Annavaha srotas and to get rid of the diseases getting
origin from the vitiation
Laghu Ahara
Light digestible food forms the key for effective treatment of Annavaha srotas vitiation and
also to combat the diseases resulting from such vitiation.
Since the metabolism is weak due to weak fire in the stomach, the gut will be able to digest
only the lightest of the foods. Hot liquid diet garnished with kitchen spices like ginger,
pepper, cumin seeds etc should be prescribed. Laghu ahara also serves the purpose of
deepana and pachana.
Vilepi is a liquid preparation in the form of thin gruel wherein rice (1part) is processed in 4
times water. It is seen that the final preparation is of a semisolid nature. Apart from being
nutritious and tasty, it is known to destroy ama by its root and kindle the belly fire.
Peya is a liquid preparation in the form of thin gruel wherein rice (1part) is processed in 14
times water. It is seen that the final preparation has a small quantity of solid portion left over.
Manda is a liquid preparation in the form of thin gruel wherein rice (1part) is processed in
14 times water. It is seen that the entire solid content is filtered out from the final preparation
such that only liquid remains.
Yusha is a liquid preparation in the form of thin gruel wherein dal i.e. grams mainly green
gram (1part) is processed in 18 times water and its extract is filtered out.
Langhana
Langhana means lightening therapies. These are the therapies which induce lightness of the
body and establish health. Read related: Langhana Therapy A Unique Ayurvedic Treatment
Principle
(../)
Yat kinchit laaghava karam dehe tat langhanam smrutam (Ref Charaka Sutra 22/9)
Anything which induces a feel of lightness in the body is called Langhana
(../)
Laghu ushna teekshna vishadam rooksham sookshmam kharam saram
Kathinam cha eva yat dravyam praayaha tat langhanam smrutam (Ref Charaka Sutra 22/
12)
Any medicine or treatment which acts as Langhana functions on the virtue of the below said
qualities
Laghu light
Ushna hot
Teekshna intense
Vishada clear
Ruksha dry
Sukshma minute
Kharam rough
Saram flow
Kathinam hard
Langhana helps the body to recover from the blocks and damages caused by ama. Langhana
also destroys the morbidity by serving the purposes of deepana and pachana.
There are 10 types of Langhana but the forms of Langhana which could come handy in
dealing with diseases originating from vitiated Annavaha Srotas are
Upavasa means partial or complete fasting.
Pipasa Nigrahana controlling the urge to take water
Pachana aushadha medicines which digest and mobilise the morbid ama
Aatapa exposure to suns heat
Vyayama exercise
The other forms of Langhana are Vamana (therapeutic emesis), Virechana (therapeutic
purgation), Shiro-virechana (nasal medications), Niruha Vasti (decoction enemas) and Maruta
(exposure to wind).
Some medicines when taken induce the effect of Langhana therapy and produce lightness in
the body.The Langhana group of herbs also have the above said qualities of Langhana
therapy.
Truptighna drugs
Trupti means satiation or saturation. It is a kapha related disorder of the stomach in which
ama is formed due to indigestion and sluggish metabolism which in turn may predispose to
the manifestation of conditions like indigestion, anorexia, nausea and many systemic
illnesses.
In this condition the person feels early satiety or satisfaction after consumption of a small
quantity of food. The medicines which destroy Trupti can be effectively used in handling the
Annavaha srotas vitiation and the diseases related to it because they too destroy ama and
excessive kapha in the stomach.
Rochana drugs
Ruchi means taste. Aruchi or Tastelessness is one of the prime manifestations of Annavaha
sroto dushti. The medicines which increase taste are called Rochana dravyas.
Just taking food is not enough. The body needs to convert it into a form which is suitable to
body tissues and to keep up the energy, health, immunity and life process intact.
To do this the fire within should be damn good. If the stomach and intestines do not function
properly and if they cant digest the given food properly, it leads to indigestion. This
indigestion is the basic culprit which causes many systemic illnesses.
Therefore first and foremost we need to take care of our stomach and appetite. We need to
understand the Annavaha srotas and its behavior.
We should not neglect the symptoms like tastelessness, aversion to food, indigestion, burping,
bloating etc when they persist for longer duration. They may be signs of a serious disease
which is fast approaching us.
Always the golden rule tells that Prevention is better than cure. So it is wise to see a doctor
and seek help when we see any of the above mentioned symptoms which indicate errors at
the level of Annavaha srotas.