‘IMPORTANCE OF STROTAS AND ITS APPLICABILITY IN THE

TREATMENT OF DIEASES’

“THE IMPORTANCE AND APPLICABILITY OF STROTAS IN TREATMENT

OF DISEASE”.

The term strotas is derived from root word ‘susravano’ means exceed, ooze, filter
and permeate. strotas perform such functions which help to nourish the entire
body. Ayurveda states as –
‘swasthasya swasth rakshnam aturasya vikar prashmanam cha’
Any disturbances at the level of strotas either structurally or functionally leads to
genesis of disease, so is also it’s for the maintenance of normal physiological
function is important. It’s pre-requisite for the maintenance of good health because
without healthy strotas and the body cannot perform normal functions.
-Any slight disturbance at the level of strotas, either structurally or functionally
{that is gradual or sudden, leads to ‘DOSHA- DUSHYA SAMMURCHNA’and as
result disease manifests.
The word strotas is derived from –
‘Sru-gatau’ [sru+tasi=strotas]
Which means exceed, ooze,filter,permeate also Acharya Charaka stated-
‘Sravanat strotansi’-means channel allows oozing.
“srotansikhalu parinamamap adyamanaind-hetunamabhivabhini
bhauantyaauanarthena”
-It means channels of circulation carry the dhatus undergoing transformation to
their destination. ‘Parinamamapadhyamanam’ that indicates that channels carry
such of the tissues elements that undergoes transformation from their previous
states. Which is indicated by ‘Ayarthena’ that means that the channels of
circulation do not carry the stable dhatus, as are destined to be transformed to be
another dhatu situated elsewhere, are carried by them.
Acharya Shushruta defines channels well as-
“Moolatkhadantaram deheprastamvabhivaahiyat strotastaditivijneyam
siradhamnivivarjitam.”
Which gives straight meaning to the structure that has space in the body spreads all
throughout carrying essential material through them flows.
Also giving or called up by several names the channels are synonymized with sira,
dhamni, rasayani, rasavahini, nadi, pantha, marg, path, passage, space etc.
Thereupon, these strotas are further classified broadly that is-
Subtle or innumerable, gross or numerable.
13 strotas are further classified as onto 3 basis that’s the physiological functions
they carry.
With next further divided in two based onto their orifices that is external and
internal, i.e. 9 in males, 11 in females and together counted as 13 in number total.

Which are as- The strotas which mainly convey nutrition to the body. This includes
“pranauana, udakuaha, annauaha – strotas”

Transformation involved strotas – this that includes all the “saptadhatustrotas” that
do’s both of nutrients transport and aids of transformation. The strotas gives
involvement in excretion “mutra- purish- swedvaha strotas”.

Acharya charak has classified strotas physiologically while Acharya shushruta has
done it in anatomical basis. Where, kha- akasha, kshetra, strotas and vaigunya-
yikruti or vaigunyata. All together which in turn states, Kha/strotovaigunya- that
means condition of strotas which is susceptible for pathology.

To this Acharya Shushrutha explain –

“kupitanam hi doshanamsharise paridhavatam – yatrasangakha

vaigunytuyadhihitatra upjayate”
For which stated that prakupita doshas after lodging in “strotovaigunya” and also
“dosha- dushya sammuschana”

Strotovaigunaya stands for same susceptibility to disease formation process and

loss of resistance to disease producing factor. Also the strotavaigunya need not
necessarily produce until there is any “dosha- dushya- sammurchana”. It may not
show its existence and hence we may not find any pathology with its importance
and manifestation. But for the disease to manifest “strotovaigunya” is a must
factor.

Acharya Charak states –

“vyanendranarasadhatu shivikshepitakarmana ayugpatsarvato

ajasramdeheuikshepyate sadakshipya amanakha vaigunyadrasha sajjatiyatra saha”

Which states that rasa dhatu that moves all over the body gets obstructed where
there is strotovaigunya and leading to disease manifestation.

“Aharasambhavam vasturogash chaaharasam bhava”.

So, all nijvyadhis manifest in same manner where in strotovaigunya plays major
role. Also nidanas stroto-vaigunya can be explained as

Hereditary – ex: madhumeha, arsha, sthaulaya.

Congenital – due to matrujaharauihana in pregnancy ex: CHO etc.

Acquired – due to nidanasevan at janamottarkala ex: pandu, jwara, atisara.

The relativity to the concept of non-classical texts turns classical where in

Sharirsthan of Charak samhita, 3 and 4 chapters shows and gives evidence to
matruj, pitruj bhava, that defines the congenital and hereditary perspect well.
Strotasvaigunya can be seen in different vyadhis under as-

Adibala pravrutta

Janambala pravutta

Doshabala pravrutta

Kalabala pravrutta

Sanghatabala pravrutta

For occurrence of any disease 3 elements are majorly essential, dosha vriddhi,
shaitilyata of dhatus, strotovaigunyata.

So, as in treatment of manifested disease awareness to strotovaigunya is essential

to treat disease.

If strotas are in healthy state the formation of doshas, dhatus and mala are good,
but when these srotas are vitiated then the dosha, dhates, and mala become vitiated
and diseased. As these channels acts as transportation system of the body. The
dhatus transported through these channels are constantly subjected to metabolism.
Without strotas none of the body part can grow and develop or degenerate.

Reasons to the manifestation of channels, the food and environment which

aggravates the doshas and which are having properties opposite to the dhatus does
manifest channels. The examples to its fits best are, day dreaming which is similar
to the medodhatu leads to the manifestation of medovaha channels.

Also, wakening up late night may cause increase in vata and decrease in kapha.

Heavy and oily food causes increase to lymphatic fluid, whereas over tension
decreases the lymphatic fluid.
‘Dhatwantra dushti’, the vitiation occurs, statuary and passage ways, where
normally nature of doshas to do vitiation. Hence, when contaminated food is been
consumed with wrong practice of the lifestyle management, channels carrying the
matter gets manifested and more of prone to disease. Manifestation of more than
one channel explains the given statement well. Example to it is well acquainted
with this that as in swash disease, due to the manifestation of the lymphatic
channels that may lead to the vitiation of kaph through pranavaha channels that
ultimately leads to an obstruction.

This strotodushti, or can be said as manifestation to the channels, which is majorly

of four types that are-

Attipravratti,

Sang

Siragranthi,

Vimarg gaman.

These are futher explained as which can be elaborated such, Attipravritti is well
defined as the ‘Attishayenapravratti’, increased activity of one or more dhatu,
dhoshas, mala. The examples to it can be given as excessive urination in diabetes,

Excessive fluid in peritoneum in ascites, excessive blood in adhogatraktapitta.

Meanwhile coming onto next is, Sang which is also an obstruction that is opposite
to excess that is attipravatti, well defined as ‘apravratti’ which means obstruction.
Example to it sets best are as- Mutrakricha is sang of mutravaha strotas that is the
obstruction in micturition , obstruction to sweat pores in fever, vata obstruction in
gulma, faecal obstruction in the vibandha.
Stepping onto third manifestation cause to channels is vimargagaman, may be
fulfill with the statement as deviation of natural passage or pathways. That
relatively means leaving its natural circulation and gets merged into inappropriate
pathway of some another circulation that’s completely unnatural to the particular
dhatu, excretory substance, fat, lymphatic fluid etc, in different diseases. The
examples would fulfil to it, faeces in urinary tract in fistula, upward movement of
apanvayu in udavart, movement of food in upward direction in vomiting while
reflux of food is not considered as natural urge, entering of blood in mutravah,
purishvaha, pranavaha, annavaha channels in raktaoitta as the excessive bloods
gets more in circulation nd oozes out from unnatural passages.

With this next is the siragranthi, which can be considerably called as tumor like
formation that may also ultimately lead to an obstructive cause, that are tentatively
also called as new growth, tumors, thickening. The examples that may fit its well
are as granthi (nodes), arbuda (tumor), arshas (piles), these examples define the
fourth and last cause to the manifestation of channels which in turn resultsas
diseases.

These channels also gets vitiated in ways of strotoviddh that simply means pierced,
penetrated, perforate and more. It’s nothing but the anatomical deformity.

As well said by Atreya Sampradaya says, ‘vedanvishesha’ is pre-dominating due to

the vitiation of doshas in manifestation of the channels.

Dhanwantri Sampradaya says, that viddha is mainly caused by ‘Abhigata’.

Giving the special leads and focus to the main aim and objectives of the topic
which may define clearly as, stroto vaigunya is present in all, existence gets clear
after manifestation of the disease. Its knowledge helps in prevention of further
disease spreading as in ‘Yapya-vyadhis’. Strotovaigunya is the very prior stage to
the dosh-dushya-sammurchana. That is essential for sthansansharaya of dosh.

As to prevent the state of vaigunya in any of channels, the potential of disease of

strotas is necessary. It can be treated with ‘Rasayana chikitsa’, with relevance to
the modern is ‘Rejuvenation treatment’, that ensures balanced functioning of
dhatus by avoiding etiological factors. As stroto vaigunya in sthansanshraya
avastha of shatkriyakala, that are 6 stages of disease manifestation. While the
vitiation of channels leads to the dosh-dushya-sammurchana, on the basis of the
symptom we get to know vishistha samprapati of any disease. It’s an essential
overview to know vitiation of channels involved in disease is to adopt appropriate
treatment.

To set an example over it, it’s well explained as, to stop excess in
purishvahastrotas treatment suitable to it is- deepana, paachan, stambhana.

Further for the treatment of vibandh, sang of purishvaha channels is anuloman

chikitsa.

Coming up next to conclude the given eminence on basis of topic as it states-

Channels are defined as initiatives which further divides as, strotodushti and
strotovaigunya that’s the vitiation and manifestation of these channelswhich keeps
different prospects on their places. The existence of former is mandatory for the
later, appropriate treatment in statuary stage is best to stop occurrence of next stage
to disease. Examples, may clarify the views on subjected topic are as,

Before ‘sthansamshraya avastha’ treatment to be fulfilled and followed is,

‘Doshpratyaneeka chikitsa’, and later the sthansanshraya avastha is also manifested
wherein, vyadhipratyaneek chikitsa plays major role.
With the same application of channels in the treatment of disease manifestation
plays major role which in turn, is also very useful to fulfill the base or stand
statements of Ayurveda, that’s ,

“SWASTHASYA SWASTHYA RAKSHANAM,

ATURASAYAVIKAR PRASHMANAM CHA.”

With same context gives relevance to the present proverb that is,

“PREVENTION IS BETTER THAN CURE”.

So, as to the upbringing of a healthy wellbeing and to prevent manifestation of

diseases, the subjected topic “THE IMPORTANCE AND APPLICABILITY OF
STOTAS IN TREATMENT OF DISEASES” is an important space and managing
curative method of health. Where, strotas or channels plays major role as they are
the base and is effectively responsible for the complete nutrition, metabolism and
balance of mind, body, spirit that are only leads to the valuable life as they shows
greater applicability in cure, treatment and management of disease.

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