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ANVESHANA
Review Article AYURVEDA MEDICAL JOURNAL ISSN: 2395-4159

CONCEPT OF SROTAS AN AYURVEDIC REVIEW

Burde Priyanka Gajananrao
Assistant Professor, Department of Rachana Sharira,
Rural Institute of Ayurved Research Centre & Hospital, Mayani, Maharashtra, India
Corresponding Author: dr.priyanka.burde@gmail.com

ABSTRACT
Ayurveda is an ancient Indian practice of holistic medical care that centres on the
equilibrium of body, mind and soul. Our body, which undergoes constant attrition, is an
amalgamation of dosha (vitiating factors or physical humors), dhatu (tissue elements) and mala
(waste products). To maintain continuity in the life cycle, these bodily elements have to be
continuously regenerated, nourished and replenished. The different places where these
processes take place are known as Srotas. Srotas are the channels or hollow spaces present
throughout the body and sub-serve the purpose of circulation. The unaltered state or patency of
these spaces is necessary to maintain the healthy status of the body. Any obstruction in the
Srotas leads to disease.
Key words: Srotas, Ayurveda, channels, hollow spaces

INTRODUCTION
Dosha(vitiating factors or physical
humors), dhatu (tissue elements) and mala
(waste products) are the basic building
elements of the body1. Their continuous and
proper flow in the body, to maintain health,
requires hollow spaces or channels. These
channels are called as Srotas in Ayurveda
classics. Srotas are so called because they
have sravana (oozing) allow materials to
pass through them very slowly2. They show
dominance of akash mahabhoot3 (one of the
fundamental entity). kha is the another
synonym for akash and the same scripture is
used for Srotas. According to Charaka, the
term Srotas carries a very wide range of
meaning. Sira (vein), dhamani (artery),
rasayani (lymphatic channel), rasavahini
(capillary), nadi (duct), panthaan (passage),
marga (track), sharirchhidra (spaces inside
body), samvruta-asamvruta (closed at tip and
dilated at the root), sthaan (balanced
position), ashaya (location/reservoir), niketa
etc. are the names of visible and invisible
spaces within the body4. The main aim of
this article is to study the concept of Srotas
from various Ayurvedic classical texts.
Srotas in ayurvedic classics
Sushruta describes Srotas as structures
which originate from vacant spaces (hollow
organs), spread throughout the body and
purvey materials or elements. They are apart
from sira (vein) and dhamani (artery) 5. View
of Charaka slightly differs from that of
Sushruta. Charaka defines Srotas as
transporting channels of dhatus (tissue
elements) undergoing transformation
(intermediary metabolite) 6. The
transformation is adopting the form of
successive element by leaving the same of
preceding one. This transformation of
 PriyankaBurde:Concept of Srotas An Ayurvedic Review
element occurs with the aid of specific agni
(digestive power specific to each element)
located at the base or root of each Srotas.
Also, nourishment of successive dhatu is
possible only through Srotas, as the
transformation of nutrient portion for
successive dhatus take place only in Srotas.
The passage for the flow of intermediary
metabolite is separate for each dhatu. One
passage cannot serve different dhatus, as they
are situated at different places7. The
channels have the same colour and texture of
the dhatu in which they are located or
embedded. They are of varying sizes like
minute or large and of varying shapes like
round, long or flat8.
Number
As many structural or physiological
entities are present in human body, so many
are the number of Srotas. Basically, none of
the body structure can develop or destroy
without the existence of Srotas, as Srotasa are
the carriers of metabolizing elements. As a
result, human body appears to be the
conglomeration of Srotas6. Out of such
innumerable, Charaka has described 13 main
Srotas in the Vth chapter of Vimansthana
depending upon their origin and
abnormality produced in them on vitiation.
He referred them by the name of elements
which they transport or produce like rasa
vaha, raktavaha etc. For the sake of better
understanding, 13 Srotas can be classified into
3 groups, as (1) first 3 which are associated
with the intake of environmental elements
are pranavaha (carrier of life or air), annavaha
(carrier of food), udakavaha (carrier of
water). (2) Middle 7 are the purveyors of
rasa (nutrient dhatu / plasma), rakta (blood),
mamsa(muscle tissue), medas (fat tissue),
asthi (bone tissue / osseous tissue), majja
(marrow or brain tissue) and shukra (semen).
(3) Last 3 channels namely swedavaha
(carrier of sweat), mutravaha (carrier of
urine) and purishvaha (carrier of faeces),
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carry waste products away from the body9.
Charaka added 1 more Srotas in
garbhavyakaran, which is artavavahaSrotas.
But he did not mention its origin. This way,
he mentioned 14 Srotas in all.
Sushruta has described 22 or 11 pairs of
Srotas and called them Yogvahi10. Being a
surgeon, he listed them based on his
observation of clinical signs and symptoms
related to trauma or injury to particular
Srotas. Significant point to note here is non-
mention of Asthivaha, Majjavaha and
SwedavahaSrotas. Dalhana, the commentator
of Sushruta, explains this by saying though
these Srotas exist, their treatment is beyond
the scope of Shalyatantra (Surgery).
Recognition and treatment of abnormalities
is the realm of Kayachikitsa (Internal
Medicine); whereas, recognition of injury at
specific places in the body and their
treatment is relevant to surgery11.
As regards, 3 doshas Vata, Pitta and
Kapha, move all over the body with all the
Srotas serving the purpose of their passage.
Similarly, for mind etc. which are
transcending sense organs, the entire
sentient body serves as a passage, as well as
location9. But, minutely speaking, even they
have their specific pathways called
Dhamanis, as described by Sushruta. Charaka,
however, does not consider any distinction
between sira, dhamaniand Srotas4.
Concept of Srotomula
Srotomula is the area of influence.
Chakradutta the commentator of Charaka,
describes Srotomula or mulasthana as the area
from which Srotas evolves or arises (similar
to root of the tree). This particular part of
Srotas regulates and controls the functioning
of the entire Srotas. Any infection of the root
of Srotas affects the functioning and health
of the entire Srotas. Hence, treatment to
restore the health of Srotas is to be advised
after giving proper thought to its root.
Chakradutta explains this concept by
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 PriyankaBurde:Concept of Srotas An Ayurvedic Review
illustrating the example of a tree. The roots Srotomula, which are the roots of the Srotas,
are parts of the tree itself performing vital are the vital parts responsible for well-being
functions like regulating food and water of Srotas and thereby, the whole body, as
supply to the rest of the tree. Fertilizers and body is nothing but conglomeration of
manure which help in the growth of the tree Srotas12.
are also fed to its root. Similarly, the
Table 1: Srotasand their roots according to Charaka and Sushruta
Srotomula
No Name
Charaka (Ch. Vi. V/16) Sushruta (Su. Sha. IX/12)
Hridaya (heart), Mahasrotas (alimentary Hridaya (heart), Rasavahidhamani (artery
1 Pranavaha
canal) carrying rasa)
Amashaya (stomach), Vamaparshwa Amashaya (stomach), Annavahidhamani (artery
2 Anna vaha
(oesophagus) carrying food)
3 Udakavaha Talu (palate), Kloma (thirst area near heart) Talu (palate), Kloma (thirst area near heart)
Hridaya (heart), Dashadhamani (10 major Hridaya (heart), Rasavahidhamani (artery
4 Rasa vaha
vessels) carrying rasa)
Yakrut (liver), Pleeha (spleen), Raktavahidhamani
5 Raktavaha Yakrut (liver), Pleeha (spleen)
(artery carrying rakta)
Snayu (ligaments), Twak (skin),
6 Mamsavaha Snayu (ligaments), Twak (skin)
Raktavahidhamani (artery carrying rakta)
7 Medavaha Vrukka (kidney), Vapavahan (peritoneum) Kati (waist), Vrukka (kidney)
Medas (Fat tissue), Jaghan (lower part of
8 Asthivaha No mention
the body)
9 Majjavaha Asthi (osseous tissue), Sandhi (joints) No mention
10 Shukravaha Vrushana (Scrotum), Shefas (Penis) Stana (breast), Vrushana (testes)
Basti (urinary bladder), Vanskhana
11 Mutravaha Basti (urinary bladder), medhra (penis)
(inguinal region)
Pakwashaya (large intestine), Sthoolaguda Pakwashaya (large intestine), guda (anal canal
12 Purishavaha
(rectum) with anus)
13 Swedavaha Meda (fat tissue), Romakupa (pores of skin) No mention
Garbhashaya (uterus), Artavavahidhamani (artery
14 Artavavaha No mention
carrying artava)
Functions / importance of Srotas13 status of the body. Any obstruction in the
1. Srotas are the channels of tissues Srotas leads to disease.
undergoing transformation. They are
variously called as Poshakadhatus (providing DISCUSSION
nutrition), Asthayidhatus (circulating Human body appears to be
metabolites) and Margagdhatus (moving conglomeration of Srotas (channels) and
through channels). proper functioning of these channels is the
2. The materials pass through Srotas very cause of good health. The food and regimen
slowly, thus allowing oozing (Sravana). that promote morbidity and go contrary to
3. Srotas has the capacity to discriminate the well-being of dhatus (tissue elements)
which materials are to be allowed into dhatus vitiate channels14. Affliction of these
and which to be sent out of it. This is known channels leads to the vitiation of tissue
as selective permeability in modern elements residing there or passing through
terminology. them, as vitiation of one leads to the
4. Growth and development, depletion of vitiation of another. The vitiated channels
body tissues take place only through Srotas. and tissue elements vitiate other channels
5. The unaltered state or patency of these and tissue elements respectively4. The main
spaces is necessary to maintain the healthy signs of the vitiation of the channels are15 -

AAMJ / Vol. 1 / Issue 4 / July Aug 2015 296

 PriyankaBurde:Concept of Srotas An Ayurvedic Review
1. Atipravrutti increased flow of contents
of the channel;
2. Sanga obstruction of the flow of
contents of the channel;
3. Siragranthi appearance of nodules in the
channel;
4. Vimargagamana diversion of the flow of
contents to improper channel.
Doshas aggravated due to various
causes enter the channels of rasa dhatu
(nutritive element) and circulate all over the
body16. They get accumulated in the places
due to Khavaigunya (obstruction and other
deformity) and produce various disorder or
disease17. The symptoms of disorder
produced and their general treatment are
listed by Charaka in the XXVIIIth chapter of
Sutrasthana and Vth chapter of Vimanasthana.
These symptoms are said generally and not
according to the doshas involved in the
process to avoid expansion. Some examples
of disorders are as follows (1) Fever,
paleness, loss of appetite, impotency and so
on are the disorders produced due to vitiated
Rasavaha channel18. (2) Various skin
diseases, bleeding disorders, jaundice and so
on are the disorders produced due to vitiated
Raktavaha channel19. (3) Vitiation of
Medoavaha channel produces diabetes20 and
so on.
CONCLUSION
Srotas is merely a hollow channel or
space. Srotas is independent of the element
which make or constitute it, it is
independent of its location and also of the
factors it tranports because the factors such
as elements which form the Srotas, the
bodily factors which are transported through
it cannot be independently referred to as
Srotas, but are vital for the Srotas to perform
its designated function. Though, as a rule,
Srotas affects Srotas and dhatus affect dhatus,
consequently the other partner is also
affected. Though generalised treatment of
AAMJ / Vol. 1 / Issue 4 / July Aug 2015
these channels is described, the physician is
also advised to consider the involved doshas
in that particular condition.
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How to cite this article:PriyankaBurde. Concept of srotas an
ayurvedic review. AAMJ 2015; 1: 294-8
Source of Support:Nil. Conflict of Interest: None declared
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