According describes ‘Srotamayam hi shariram’ means human living body is channel or encompassed of various channels or system. The body contains numerous channels through which the dhatus, doshas and malas circulate, known as strotas in Ayurveda. Srotas are called as ‘sravana’ (oozing), as it allows materials to pass through them very slowly. These channels consist of both gross channels, such as the intestinal tract, lymphatic system, arteries, veins, and the genitor-urinary tracts etc. Srotas, in broad term refers to the channels of circulation present in the human body. Anatomically and physiologically, channels of circulation have great importance. Anatomically, the channels of circulation are distinct from blood vessels including arteries, veins and capillaries and are omnipresent in the human body.
Ayurveda has very intensely described the Anatomy and Physiology of the human body. Acharya Charaka which supposed to be more physiological in nature which has extensive important from Chikitsa and other management of diseases. Dosha (vitiating factors or physical humors), dhatu (tissue elements) and mala (waste products) are the basic building fundamentals of the body. Their unceasing and proper flow in the body is essential to maintain health, requires hollow spaces or channels. These channels are called as ‘Srotas’ in Ayurveda. The body contains numerous channels through which the dhatus, doshas and malas circulate that are known as strotas, these consist of both gross channels, such as the arteries, veins, intestinal tract, lymphatic system and the genitor-urinary tracts etc. According Ayurvedic classic ‘Srotamayam hi shariram’ means living body is channel or comprised of channels or system. Srotas are so called because they have ‘sravana’ (oozing) – allow materials to pass through them very slowly. Srotas, in broad term refers to the channels of circulation present in the human body. These Channel which carries nutrients and give the supply to Dhatus of the body and also carry Vata, Pitta, Kapha in different Dhatus.
To review the Raktavahastrotas
To interpret the importance of
Literary and conceptual review done from the
According to Charaka, the term ‘Srotas’ carries various meaning like Sira (vein), dhamani (artery), rasayani (lymphatic channel), rasavahini (capillary), nadi (duct), panthaan (passage), marga (track), sthaan (balanced position), ashaya (location/reservoir) etc. are the names of visible and invisible spaces within the body. To maintain continuity in the life cycle, these bodily elements must be continuously regenerated, nourished and replenished. The different places where these processes take place are known as ‘Srotas’.Acharya Charaka defines Srotas as transporting channels of dhatus (tissue elements) undergoing transformation (intermediary metabolite). Acharya Sushruta describes Srotas as structures which originate from vacant spaces (hollow organs), spread throughout the body and purvey materials or elements. Anatomically and physiologically, channels of circulation have great importance. Acharya Sushruta says that the channels of circulation are present in intra-cellular, inter-cellular and extra-- cellular spaces) of the human-body. Acharya Charaka has described 13 main Srotas in the Vth chapter of Vimansthana depending upon their origin and abnormality produced in them on vitiation.
Raktavahastrotas originate from the Yakrita (liver) and Pliha (spleen) in the human body. The main function of Raktavahastrotas is to transport Rakta (blood) to various srotas. Anatomically, the channels of circulation are different from blood vessels including arteries, veins and capillaries in the human body. From physiological point of view, channels of circulation are mostly responsible for the circulation of three biological humors’, tissues and waste-products to organs and organelles. Blood channels originate in the liver and spleen and transport blood to the rakta dhatu (all over the body). As per modern science this group of channels can be compared with the circulatory system [1-5].
The main signs of the vitiation of the channels are –
Atipravrutti – increased flow of contents of the channel;
Sanga – obstruction of the flow of contents of the channel;
Siragranthi – appearance of nodules in the channel;
Vimargagamana – diversion of the flow of contents to improper channel.
Various skin diseases, bleeding disorders, Kamlam jaundice and other disorders produced due to vitiated Raktavaha channel.
It is the process of letting out impure blood for eliminating vitiated Dosha from the blood with the help of Jalaauka, Shringa, Alabu and Ghatiyantra. According to Astangasamgraha the ailments caused by the abnormal increase of Raktashould be treated especially bloodletting therapy. Among this method Siravyadha is utmost important and routinely practice method for Raktamokshan.
Application of Raktamokshanaas per Layer of Skin:
Superficial layer – Prachana
Little deep layer – Jalouka(Leech)
More dipper – Tumbi(Cupping)
Deepest layer – Shringa
Sarvangashareera – Siravyadha (Venesuction)
Acharya Sushrut has mentioned totally 700
Human body appears to be accumulation of Srotas (channels) and proper functioning of these channels is the cause of good health. Sickness of these channels leads to the vitiation of tissue elements exist in there or passing through them, as vitiation of one leads to the vitiation of another. The vitiated channels and tissue elements vitiate other channels and tissue elements respectively.
According Ayurvedic classic ‘Srotamayam hi shariram’ means is channel or comprised of channels or system. Sushruta says that the channels of circulation are present in intra-cellular, inter-cellular and extra-cellular spaces of the human-body. Raktavahastrotas originate from the Yakrita (liver) and Pliha (spleen). Raktavahasrotas can also be comparedd with the circulatory system of the body and its Moolas will be easy to diagnosis the disease and knowing its proper anatomy in Siravedha, raktamoskahn can be done properly. Thus, it is concluded that Raktavahasrotas is nothing but entire circulatory system and the disease of the Raktavahasrotas can be treated with Siravyadha therapy.
Yadavji Vaidya. Trikamji Acharya editor. Sushruta Samhita with Nibandhasangraha commentary by Dalhan and Nyaychandrika Panjika of Sri Gayadasacharya on Nidansthana. reprint ed. Varanasi: Chaukhamba Orientalia; 2012. Sutrasthana XXV/3. p. 67.
P. V. Sharma editor–translator, Sutrasthana XXX/12. CharakaSamhita. reprint ed. Vol. 1. Varanasi: Chaukhamba Orientalia; 2011. p. 237.
Yadavji Acharya. Trikamji. Charaka Samhita Vol. I. Chaukhamba Sanskrit Sansthana. ChVi, Varanasi. 1990, 3/27.
P. V. Sharma editor– CarakaSamhita, translator. Vol-I. reprint ed. Varanasi: Chaukhamba Orientalia; Vimansthana V/3; 2011. p. 329.
Gupta KavirajAtrideva. AangaSangraha Samhita of Sridvagbhata with Hindi Commentry. Vol. 1. ChoukhambhaKrishnadas Academy, Reprint; 2005. p. 308.
Srikantha Murthy Professor KR. Sushruta Samhita of Sushruta with English text, Choukhambha orientalia. 2007, 134;1(3):135.
Tripathi Dr. Brahmanand. Charaka Samhita of Agnivesha, Charaka Chandrika Hindi Commentry, Choukhambha Surbharati Prakashana, Varanasi, Reprint 2. Vol. 399; 2007.
Sharma Professor Ajay kumar. Kaya-chikitsha Choukhambha orientalia reprint Delhi. 2010;2:827.
Kaviraja Ambikadutta Shastri Sushruta-Samhita Sutra Sthana. Shonitavarniya Adhayay Choukhambha Sanskrit. Varanasi: Samsthana Reprint; 2010. p. 70.
Sastri K, Chaturvedi G. Charka Samhita elaborated Vidyotinihindi commentary, Chaukhambha Bharti academy, Varanasi, reprint, Viman Sthan. 2015;5(7):811.