AAMJ / Vol. 3 / Issue 4 / July – August 2017

A A M J Anveshana Ayurveda Medical Journal

www.aamj.in ISSN: 2395-4159

Review Article

Concept analysis on Śukravaha Srōtas

Anurag Singh Chandel 1 Vipan Kumar saraswat 2

A b s t r a c t

Ayurveda is an ancient medical science, which was developed in India thousands of years ago, be-

lieved to have been passed on to humans from the Gods themselves. Three Dōṣas; Vata, Pitta, and

Kapha, determines health of an individual, is the basic concept of Ayurveda. According to Acharya

Charaka Śārīra (Body) is defined as the seat of consciousness, composed the aggregation of the

products of five mahābhūtas and carrying on in the state of equilibrium.[i] Acharya Charaka has

acknowledged that śarīra is formed by innumerable number of paramāṇu, which are in present time

considered as cells. The material or elements that are necessary to maintain the vitality of individual

cells are transported through micro-channels that are termed as sūkṣma and innumerable Srōtas by

Acharyas in Ayurvedic Samhitas. Acharya Charaka put the unique concept of Srōtas, He states that

“Srōtas are the channels which carry Dhātu undergoing transformation”.[ii] Without any exception,

Acharya Sushruta also explained the concept of 22 yogvaha srōtas in which śukravaha srōtas is one

of them. In this review article the importance of śukravaha srōtas is discussed.

Keywords: Dōṣa, Srōtas, Śukra, Śukravaha srōtas.

1 Lecturer, Dept of Rachana Śārīra, 2 Lecturer, Dept of Dravyaguna, Gangasheel Ayurvedic Med-

ical College, Bareilly, India.

CORRESPONDING AUTHOR

Dr. Anurag Singh Chandel

Lecturer,

Department of Rachana Śārīra,

Gangasheel Ayurvedic Medical College,

Bareilly, (India).

Email: doctor.chandel@gmail.com

http://aamj.in/wp-content/uploads/Volume3/Issue4/AAMJ_1496_1499.pdf

Anurag & Vipan : Concept analysis on Śukravaha Srōtas

AAMJ / Vol. 3 / Issue 4 / July – August 2017 1497

INTRODUCTION

ll the elements in our universe are pāncha-

bhautika. The human body is also pāncha-

bhautika and is functional through the Dōṣa,

Dhātu and Mala, which remain in equilibrium through an

inherent and unique bio - mechanism operating at the

complex organization, known as Srōtas. The term Srōtas

is described in Sanskrit literature, various dictionaries

and Ayurvedic literature is as follows:

According to Shabda kalpdrum the term Srōtas is origi-

nated from the main Sanskrit root ‘Sru’ meaning “Gatau”

which indicate Srōtas is that structure through which ‘Sra-

wan kriya’ takes place.[ii]

According to Amara Kosha, Srōtas has been defined as

Srōtōāmbu Saranam Swatah meaning natural flow.

According to Monneir Williams, meaning of Srōtas is cur-

rent or bed of a river, torrent and course of nutrient in the

body channel for conveying food. He also defined this

term as the aperture in the human body.

Charaka has defined Srōtas as “Srawaṇāt Srōtāṁsi”

meaning the structure through which Srawaṇam takes

place.[iv]

Definition of Srōtas:

According to Charaka: Srōtas is defined as the channel

or structure through which Srawaṇam Karma i.e. flow-

ing, moving, oozing and permeation of different constit-

uents and nutrient of the body take place. Charaka

again described Srōtas as the channels of circulation,

which carry the transforming (“Parinamamāpadyama-

nanam”) tissues from one place to another places. They

work as communicating channels especially for nutrient

tissues/temporary tissues (Asthāyi Dhātu), which are to

be utilized for formation of permanent Dhātus (Sthāyi

Dhātu). They also carry out the Prāṇa, Udaka and also

the three types of mala.

Synonyms of Srōtas:

In Ayurveda, Srōtas has an important place in Samhitas.

The profounder of Ayurveda gave a unique concept of

Srōtas, in which the body of human is nothing but only

the combination of Srōtas. The study of terms used to at-

tribute thing gives information about its concept is a well-

known fact. Acharya Charaka has mentioned the various

synonyms of Srōtas. Therefore, the few of the terms com-

monly used for Srōtas in Ayurveda are given below.

Srōtāṁsi: It’s meaning is to flow, to move, stands for

channels, openings, meatus through which something

flow.

Sirā: Sirā is like of Pratāna [tendril], which is originated

from Nābhi. It’s meaning is to slide. Charaka has de-

scribed is as “Saraṇāt Sirā”.

Dhamani: Dhamani is pipe or tubular vessel or canal of

the human body starting from heart or from the naval on

supported to carry the Rasa. The term Dhamani is used

to described arteries and nerves.

Rasavāhini and Rasāyani: Rasavāhini and Rasāyani is

that which bears Rasa or food juice. The term Rasāyani

is used for lymphatic channels while Rasavāhini is used

to describe capillaries.

Nāḍi: Nāḍi is any type of pipe or tubular structure in

which something moves. Nāḍi word in Ayurveda Sam-

hita is used to described nerve, vessel, duct, cord,

Dhamani, Sirā, Tantuki, and Dhardi in different contexts.

Pantha - Panthāna: These words are used to go, move,

passage or Mārga.

Mārgas: This means pathways or tracts.

Śarīrachidras: means body orifices or openings.

Saṁvṟutāsaṁvṟutāni: means duct open at one end or

open at both ends.

Āśaya: Sushruta used this term in context with different

organs located in thorax and abdominal cavities such as

- Āmāśaya, Pakvāśaya, Mūtrāśaya and Garbhāśaya etc.

Niketa: This word has meaning of house, habitation,

mansion, state of being Ketana, temple, seat of one ele-

ment of the body, or resorts.

Last three synonyms specially indicate towards the

Srōtōmūla (site of origin).

Process of formation of srōtas: According to Charaka,

Vayu creates the gross and subtle channels, which are

dominated by Ākāśa Mahābhūta. Bhedana (splitting) is

the function of Vayu, which is responsible for formation

of Srōtas.

Types of srōtas:

According to Charaka, the Srōtas are innumerable. But

for all practical purposes Charaka has described thirteen

types of srōtas. Susruta also describe 22 yogvāhi srōtas.

The different types of Srōtas according to Charaka,

Sushruta and can be summarized as follows:

Table No.1

Name of Srōtas

Charaka Sushruta

Prāṇavaha Srōtas Prāṇavaha Srōtas

Annavaha Srōtas Annavaha Srōtas

Udakavaha Srōtas Udakavaha Srōtas

Rasavaha Srōtas Rasavaha Srōtas

Raktavaha Srōtas Raktavaha Srōtas

Māṁsavaha Srōtas Māṁsavaha Srōtas

Medovaha Srōtas Medovaha Srōtas

Asthivaha Srōtas -

A

Anurag & Vipan : Concept analysis on Śukravaha Srōtas

AAMJ / Vol. 3 / Issue 4 / July – August 2017 1498

Majjāvaha Srōtas -

Śukravaha Srōtas Śukravaha Srōtas

Mūtravaha Srōtas Mūtravaha Srōtas

Purīṣavaha Srōtas Purīṣavaha Srōtas

Swedavaha Srōtas -

Ārtavavaha Srōtas

Śukravaha Srōtas:

Śukravaha Srōtas was included in the series of Srōtas by

both the stream of chikitsa i.e. kaya chikitsa and the

shalya chikitsa. In spite of seers of Ayurveda, old treaties

of knowledge, known as Vedas and Upnishad also gave

the related terms of Śukravaha Srōtas as following.

Atharvaveda: Seat of Śukra as whole body and synonym

of Śukra as Vīrya, is mentioned in Atharvaveda. Some

other terms related to Śukravaha Srōtas like as Me-

hanam, Śēpha, Pasah, Kaprit, Muṣkau, Reta, Beejam

etc. also has been mentioned.

Physio-anatomically the reference of Śukravaha Srōtas

an interesting description of Atharvaveda, this reveals the

importance of Śukra as a reproductive tissue and having

their roots in testes. The text explains that the channels

circulating the Reta or Vīrya are arranged by the God

and to make the person sterile or infertile, it is suggested

to crush his Retovaha Nāḍi.[v]

Shukla yajurveda: In Yajurveda, direct reference regard-

ing Śukravaha Srōtas are not available But various terms

has been found that have close relationship to Śukravaha

Srōtas such as: Vajinam Śēphen Prajam Retasha,

Vṟiṣaṇou[vi] etc.

Ayurvedic samhita: According to Sushruta the number of

Srōtas are twenty-two with their Mūla (origin) and symp-

tomatology in the context of injuries. Further he also clar-

ified that the Srōtas differ from Sirā and Dhamani.

Regarding Śukravaha Srōtas he stated that the paired

channels of Śukravaha Srōtas having their origin in Stana

and Vṟiṣaṇa. Any injury inflicted on these channels may

lead to Claivyata, Chirat Praseka, Rakta Śukrata.

Charaka Samhita: Acharya Charaka has described the

type of Srōtas according to their Mūla and Dushti. The

real numbers of Srōtas from the diagnostic point of view

are thirteen in number for instance Prāṇa, Udak and

Anna etc.

Regarding Śukravaha Srōtas, he mentioned that their

Mūla remain in Vṟiṣaṇa and Medhra.

The anatomical consideration of Śukra Vaha Srōtas is

presented in the Charaka Siddhi Sthan. He mentioned

"Śukravāhini Nāḍi" in relation with śukravah srōtas. In

Chikitsa Sthan the involvement Retovaha Sirā is included

in the pathogenesis of Śukra Dhātu & he also mentioned

the vitiation of Retovaha Sirā during fetal life as a genetic

disorder due to past deeds.

Ashtang Samgraha: Acharya Vagbhata has held some-

what different opinion regarding Mūla of Śukravaha

Srōtas. In his opinion the Mūla of Śukravaha Srōtas is

Muṣka and Stana along with the Majjā Dhātu.[vii]

Sharangdhar Samhita: Acharya Sharangdhar mentioned

a term that is "Vīrya Vāhi Shira" means Śukra flow in the

channel and its root is a pair of Vṟiṣaṇa, which provide

strength to the man for sexual act.[viii]

DISCUSSION

Life process of an organism is depending upon the

maintenance of homeostasis, stability of internal environ-

ment to external. This needs to support and nourishment

of Pōṣya Dhātu by the Pōṣaka Dhātu present in Āhāra.

After metabolic process, body needs to excrete the ex-

creta of the body. This whole mechanism to maintain the

healthy state of an organism needs to channels for the

purpose of transformation, known as Srōtas in Ayurvedic

Literature. As life evolves from unicellular to multicellular,

Srōtas were always present, either in micro or in macro

form. In Eukaryotic cell transfer of substances takes place,

through minute pores present within the cell membrane.

As evolution takes place, for bigger surface area and

larger volume of multicellular organism needed more

complex substance carrying system (circulatory system).

Ultimately, most advance type of circulatory system de-

veloped in mammals in due course of time. The basic

need of this system was to provide nutrition and to carry

away waste products from each cell of the body. Our

Acharyas had a wonderful idea to taught for both

learned person as well as mediocre, they use synonyms

to summaries their external appearance, functions, and

physical properties of these channels as well. They stated

that Purusha is made up of Srōtas that means there are

so many Srōtas as corporeal entities. Next to it, they also

included their mūla, characters developed due to the vi-

tiation of Srōtas and the treatment.

Many Acharyas have described the word Srōtas and as

well as in many dictionaries the meaning of Srōtas is

found i.e. Srōtas is the passage, channel or structure

through which the syandanam (circulation) of Pōṣaka

Dhātus takes place.

In general usage, the term Srōtas comprehends all chan-

nels big and small, perceptible and imperceptible that

compose the internal transport system of the body as sev-

eral of its more important paryayas, (synonyms) de-

scribed by Charaka are Srōtāṁsi, Sirā, Dhamanis,

Rasāyanis, Rasavāhinis, Nāḍis, Panthānas, Mārgas,

Anurag & Vipan : Concept analysis on Śukravaha Srōtas

AAMJ / Vol. 3 / Issue 4 / July – August 2017 1499

Śarīraschidras, Saṁvṟutāsaṁvṟutāni, Sthanas, Ashayas,

Niketas.

The term Śukra is derived from the root word “Shuca

Klede” which means purity. The Sapta Dhātus are mainly

concern with structural architecture of the body. Among

them Śukra is the 7th and last Dhātu. In all classical text

of Ayurveda, Śukra is accepted as essence part of all six

Dhātus. Śukra has property of nirmalta and shuklata (pu-

rity), depends upon “Āpa” mahābhūta. Āhāra are

Panchabhutika, which is taken in mouth, and travel

through neck to Āmāśaya & Pachanāmāśaya, where

Jatharāgni and Pāchaka Pitta digest it. After digestion in

the small intestine, the pittadharakala, divides it into Sara

and Kitta. Rakta is formed from rasa; from Rakta, māṁsa

is formed; from māṁsa, medas is formed; from medas,

asthi; from asthi, majjā; from majjā, śukra and from

Śukra, garbha. The śukravaha Srōtas is the channel

which carrying resultant Śukra Dhātu from its formation

site.

CONCLUSION

The present review article the Study of Śukravaha Srōtas

aims to undertake a critical literary and conceptual study

on the concept of Srōtas and Śukravaha srōtas.

In ancient Indian literature the word Srōtas has been used

in different variable meanings. In Rigveda, in Athar-

vaveda word Āsrāva, Hira, Antresu, Gavinyah etc., in

Yajurveda — Nirabhi, Srawanti, Sirā, in Srimad

Bhagwat Geeta (Navdwar), in upanihad (Srōtas; Bahya

Srōtas) have been used as the synonyms of Srōtas.

The term Śukra is derived from the root word “Shuca

Klede” which means purity. Śukra Dhātu is the seventh

and last Dhātu among the sapta Dhātus concerned with

the Dhāraṇa (structural architecture), Pōṣaṇa (to nourish)

and with structural architecture of the body. The function

of Śukra Dhātu is production of garbha, and having

prominence of ‘āpa’ mahābhūta. In all classical text of

Ayurveda, Śukra is accepted as essence part of all six

Dhātus.

According to Acharya Charaka the mūla of Śukravaha

Srōtas is Śēpha and Vṟiṣaṇ is the site of Śukra Dhātu (ger-

minal epithelium) and production of Śukra (semen) for the

purpose of garbha nirmana, while the Śēpha is the organ

for ejaculation of semen in the yoni of female is taken

place.

In this text following conclusion have been made about

śukravaha Srōtas.

Śukra is composition of different fluids which is trans-

ported through passage.

One end of the passage lies in the vṟiṣaṇa while other

end opens in śēpha.

Testis is responsible for formation of Śukra and formed

Śukra comes out through the Medhra. A clear passage

for transportation of Śukra having separate opening in

the common passage (urethra).

ΛΛΛΛ

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iii. Raja Radhakant Dev, Shabdkalpdrum, Chaukhamba San-

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Brahamvarch Shantikunj Haridwar, Fifth edition, Reprint

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Brahamvarch Shantikunj Haridwar, Fifth edition, Reprint

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Chaukhamba Sanskrit Sansthan, Varanasi, Reprint,

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viii. Dr. Shailaja Srivastava, Sarangdhar Samhita, 1/5/48,

Chaukhamba Sanskrit Sansthan, Varanasi, Reprint,

2009.

Source of Support: Nil.

Conflict of Interest: None declared

ΛΛΛΛ

How to cite this article: Anurag & Vipan : Concept analysis

on Śukravaha Srōtas AAMJ 2017; 4:1496 – 1499.