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Department of Roga Nidana evum Vikriti Vigyana, Sri Dharmasthala Manjunatheshwara College of Ayurveda and Hospital, Hassan, Karnataka, India
Srothas; the pathways responsible for Sharira Upachaya and Apachaya (growth and development) constitute a fundamental concept in understanding Roga Samprapthi (pathogenesis of diseases) and are necessary for accurate diagnosis and treatment. However, several Srothas in the human body are not systematically described or explicitly named with respect to their Mula (origin), Dushti Karana (causes of vitiation), Dushti Lakshana (clinical manifestations of vitiation), Srotho Viddha Lakshana (features of injury), although they are referred in the contexts of various diseases. This review focuses on the conceptual understanding of these Anuktha Srothas. This review identifies Manovaha, Sanjavaha, Buddhivaha, Ojovaha, Swaravaha and Doshavaha Srothas within this category. Various pathological conditions such as Unmada, Apasmara, Swapna, Athathvabhinivesha, Swarabheda, Mada, Murccha, Sanyasa have been explained in relation to the involvement of these Srothas. These conditions may be relatively understood with diseases involving the brain-heart-vascular axis, autonomic pathways, cognitive and behavioral coordination, consciousness, inflammatory pathways, homeostatic regulation, disease-resistance mechanisms, anatomical and neurological pathways responsible for phonation and speech production etc. Hence, the anatomical and physiological involvement of these Anuktha Srothas in Roga Samprapthi may contributed to improved diagnosis and management of both Uktha Vyadhi and Anuktha Vyadhi (existing and emerging diseases).
The term ‘Srothas’ is derived from the word root ‘Sravana’, which means ‘to flow’, ‘exude’, or ‘to ooze’.1,2 Srothas are defined as the channels responsible for transportation of the substances within the body; which are considered as pathways responsible for Dhathu Upachaya, and Apachaya (growth and development) of the body.3
Sira, Damani, Rasayani, Rasavahini, Naḍi, Pantha, Marga, Sharirachchidra, Sauvruththa, Asavṛuththa, Sthana, Niketha, Ashaya, etc. are synonymous to Srothas in different angles of anatomy, and physiology. Those may be reflet organs, veins, arteries, capillaries, lymphatics, nerves, or any other passages, orifices, and some organs occupying body constituents.4, 5 Although Srothas are innumerable, they can be classified as Sthula (gross) or Sukshma (minute). Further, Sthula Srothas are classified into 10 Bahya Srothas in males, and 12 of the same in female. Other than this, it explains 13 Abhyanthara Srothas.4,6,7 However, some Srothas in the human body are not systematically described or explicitly named, although they are referred in the contexts of various diseases. This review is based on the conceptual understanding of such Srothas.
Anuktha Srothas
The term ‘Anuktha’ derived from Sanskrit words; ‘Anu’ (not) and ‘Uktha’ ‘said’, collectively meaning ‘not explicitly stated’. In Ayurveda, the term ‘Anuktha Srothas’ represents the Srothas that are mentioned in the classical texts, but lack a systematic explanation regarding their Mula (origin), Dushti Karana (causes to vitiation of Srothas), Dushti Lakshana (clinical features denoting vitiation of Srothas), Srotho Viddha Lakshana (features of injured Srothas).8
AIMS AND OBJECTIVES
To compile the clinically significant Srothas described in Ayurvedic literature outside the systematic classical classification and explore their conceptual and clinical relevance in Ayurvedic and contemporary perspectives.
METHODOLOGY
This narrative review was conducted using Charaka Samhitha, Sushruta Samhitha, and Ashthanga Samgraha to identify the Srothas not systematically classified under Bahya, and Abhyanthara Srothas, though termed in different explanations of diseases. The compiled references were analyzed to evaluate their conceptual relevance and clinical significance. Contemporary scientific literature related to the particular Srothas was reviewed in textual editions and web sources (PubMed, ResearchGate etc.) to identify possible functional interpretations of the described Srothas. Therefore, the interpretations proposed in this review are comparative and conceptual in nature and are intended to provide contemporary perspectives for understanding the functional relevance of particular Srothas.
RESULTS AND DISCUSSION
The review identified several clinically significant Anuktha Srothas, including Manovaha Srothas, Buddhivaha Srothas, Sanjavaha Srothas, Ojovaha Srothas, Swaravaha Srothas, and Doshavaha Srothas. Table 01 demonstrates the different contexts explaining Manovaha Srothas, and Buddhivaha Srothas in the referred Ayurveda texts.
Classical references - Manovaha, Sanjavaha, and Buddhivaha Srothas
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Manovaha and Buddhivaha Srothas |
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Text and the chapter |
Charaka Samhitha, Apasmara Chikithsa |
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Context and explanation |
Athathvabhinivesha9 |
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Nidana (etiology) Habitual indulgence to consume Malina Ahara (contaminated food) Vegan Prapya Nigruhnatah (suppression of the natural urges) Shita, Ushna, Snigdha, Ruksha Ati Sevana (excessive use of the substances having properties; cold, hot, unctuous, rough). Samprapthi (pathogenesis) Aggravated Dosha reaches Hridaya and afflicts the Mano- Buddhivaha Sira, and causing Avrutha (covered) by Rajas and Tamas manifest Athathvabhinivesha Treatment
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Manovaha Srothas |
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Text, and the chapter: |
Charaka Samhitha, Unmada Nidana, Asthanga Samgraha, Unmada Prathishedha Adhyaya |
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Context and explanation |
Unmada10, 11 |
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The susceptible persons to begin Unmada Samprapthi by consuming Nidana to vitiate Dosha as a prerequisite to afflict Manas, and Buddhi. The aggravated Dosha reaches Hridaya causing Avrutha of Manovaha Sroths (obstruction to the Manovaha Srothas) |
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Text, and the chapter |
Charaka Samhitha, Purvarupiya Indriya |
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Context and explanation |
Swapna12 |
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Manovaha Srothas filled with vitiated Dosha (can be afflicted with one Dosha also), cause to Swapna Darshana when person is not in Ati Prasuptha (deep sleep). In Vimana Sthana, it explains that Chethana, which is synonymous to Manas, moves through the entire channels of the body. On the other hand, Hridayashritha Dasha Dhamani are considered as Manovaha Srothas. Acharya Chakrapani also further elaborates the same concept. |
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Text, and the chapter |
Ashthanga Samgraha, Duthadi Vignaniya Adhyaya |
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Context and explanation |
Swapna13 |
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Prabala Mala (vitiated Tridosha) afflicting Manovaha Srothas resulting in Daruna Swapna (dreadful dreams) |
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Text, and the chapter |
Ashthanga Samgraha, Shvayathu Chikitsa Adhyaya |
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Context and explanation |
Effect of medicine on Manovaha Srothas14 |
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Affliction of particular compound medicines to effect on Manovaha Srothas |
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Text, and the chapter |
Charaka Samhitha, Madathya Chikitsitam15 (Commentary) |
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Context and explanation |
Madya- Prabodhaka action |
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Explains the effect of Madhya to afflict to reduce the obstruction to Manovaha Srothas in Nidra; “Nidrahetu manovaha srotorodhadihanthrutayaa” |
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Sanjavaha Srothas |
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Text, and the chapter |
Charaka Samhitha, Vidhishonithiya Adhyaya (along with Chakrapani Tika) |
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Context and explanation |
Mada, Murccha, Sanyasa16 |
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Malinaharashili causes to Rajo, and Tamas to cover the Manas. In turn, vitiated Dosha obstruct the Rakta Vaha Srothas, Rasa Vaha Srothas, and Sanjna Vaha Srothas. Further, Chakrapani commentary emphasizes the interrelationship between Sanjaavahaa, and Manovaha Srothas as Sanja is responsible for consciousness; “Sanjaahetu Manovahani”. |
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Text, and the chapter |
Sushritha Samhitha, Murcchapratishedha Adhyaya (along with Nibaddha Samgraha commentaries) |
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Context and explanation |
Moha/ Murccha17 |
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Obstructed (Pihita/ Avarodha) Sanjavaha Nadi by Vatadi Dosha, leading to Tamo Upaita, Sukhadukkha Upahata, Patati Kashtavath (fallen down) causing Moha/ Murccha. Tikshna Nasya Prayoga described as a treatment to remove Sanjavaha Sroto Avarodha in Murccha. |
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Text, and the chapter |
Sushritha Samhitha, Apasmara pratishedha Adhyaya |
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Context and explanation |
Samprapti of Apasmara18 |
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Sanjavaha Srothas affected with Doshavyapath, Raja and Tamas leading to Apasmara |
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Text and the chapter |
Sushrutha Samhitha, Sharirasthana |
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Context and explanation |
Nidra19 |
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Characteristics of Nidra according to dosha predominance and its effect on Sanjavaha Srothas |
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Table 01: Explanations on Manovaha, Sanjavaha, and Buddhivaha Srothas in different contexts
These explanations indicate that particular Nidana may lead to the vitiation of Manovaha Srothas, Buddhivaha Srothas, and Sanjavaha Srothas. Hridaya is described as an important functional center associated with Manovaha Srothas, indicating a systemic relationship between mental functions and physiological regulation. As Hridaya is the site of Vyana Vata, which circulates all over the body, the presence of Manas throughout the body can be conceptually understood in a manner comparable to Raktha, and Rasa.20 This also explains the interrelationship between Manovaha Srothas and other Srothas, namely Buddhivaha Srothas, and Sanjavaha Srothas.
These observations indicate the possible role of Manovaha Srothas in the psychosomatic disease manifestations through interactions between cardiac and systemic physiological pathways represented through the concept of Srothas. Although Manas and Manovaha Srothas have not yet been demonstrated as possessing a distinct anatomical locality in contemporary understanding, these conceptual explanations provide a basis for interpreting Manas as a structural, and functional component influencing the entire body.
Emerging concepts such as the brain-heart-vascular axis, autonomic pathways involved in mental stress- induced cardiac disease, and the effects of cardiac dysfunction on cognitive and behavioral coordination through secondary inflammatory mechanisms provide useful contemporary parallels for understanding Manovaha Srothas.21, 22 Thus, different Nidana may contribute to the manifestation of defects in Manovaha Srothas, and subsequently lead to vitiation of Manas. Similarly, higher mental function assessment and current explanations of cognition support the conceptual relationship between Manovaha and Buddhivaha Srothas.
The dream mechanisms associated with NREM sleep and arousal pathways may support the concept of widespread functional distribution of Manovaha Srothas throughout the body, although the root of Manas is considered to be Hridaya.23, 24 Furthermore, it suggests the interrelationship between these three Srothas and thereby supports the concept of their systemic distribution.
The Nidana responsible for Sanjavaha Srotho Dushti appear to involve both Sharirika and Manasika Dosha disturbances affecting higher neurological functions. The interrelationship between Sanjnavaha and Manovaha Srothas suggests their role in the functioning of higher mental processes. The therapeutic role of Nasya in relieving Sanjavaha Sroto Avarodha suggests the involvement of functional obstruction in the pathogenesis of altered consciousness. Furthermore, this demonstrates their ability to be involved in physiological and anatomical consequences even in the absence of immediate Indriyartha Sannikarsha, suggesting the subtle nature of their action. Moreover, the effects of medicines and Madhya on Manovaha Srothas further support the interpretation of Manovaha Srothas as structural and functional entities of the body within the Ayurvedic perspective. Table 02 presents selected examples of the contemporary understanding of Manovaha, Sanjavaha, and Buddhivaha Srothas.
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Components assessing |
Manovaha Srothas |
Sanjavaha Srothas |
Buddhivaha Srothas |
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Function/ attribute related to the Srothas |
Chinthya, Vicharya, Uhya, Dhyeya, Samkalpa, Indriya Abhigraha Karma, Svasya Nigraha, Uhya, Vichara |
Nama Grahana |
Differentiation |
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Functional interpretation in contemporary perspective |
Thinking, emotions |
Consciousness, arousal, wakefulness, alertness |
Reasoning, planning, discrimination |
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Contemporary systems related to Srothas functions |
Prefrontal cortex, limbic system, brain- heart axis, autonomic nervous system |
Ascending reticular activating system, temporal lobe |
Prefrontal cortex, thalamo- cortical system |
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Possible diseases in derangement of these areas |
Major depressive disorders, schizophrenia, anxiety disorders |
Delirium, Epilepsy, disorders of consciousness, alzheimer’s disease, dementia, stroke, traumatic brain injury, hypersomnia |
Schizophrenia, Bipolar disorder, major depressive disorder, autism spectrum disorder, parkinson’s disease, epilepsy |
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Possible Ayurvedic understanding to derangements |
Unmada, Athathvabhinivesha, Arishta lakshana |
Apasmara, Mada, Murccha, Sanyasa, Swapna Viparyaya |
Apasmara, Mada, Murccha, Sanyasa |
Table 02: Some examples for contemporary understanding of Manovaha, Sanjavaha and Buddhivaha Srothas25, 26, 27, 28, 29
Classical references and conceptual interpretation- Ojovaha Srothas, Svaravaha Srothas, and Doshavaha Srothas
Ojovaha Srothas
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Context |
Explanation |
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Text and the chapter: Charaka Samhitha, Arthedasha Mahamuliya Adhyaya30 |
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Ojovaha Srothas |
Ten great vessels connected to the heart carrying Ojas throughout the body |
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Text, and the chapter: Charaka Samhitha, Sharira Samkhya Sharira |
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Apara Ojas/ Shleshmika Ojas circulate throughout the body |
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Table 03: explanations on Ojovaha Srothas in different contexts
Ojas is considered an important life-sustaining component of the body. Para Ojas is regarded as essential for the sustenance of life from birth and is described as residing in the heart. Apara Ojas circulates throughout the body and is responsible for maintaining the qualitative and the quantitative integrity of the body tissues. Therefore, Ojas may be comparatively interpreted in relation to mechanisms involved in immune regulation and systemic resistance.
Furthermore, as Ojovaha Srothas share similar roots of origin with Manovaha Srothas, the inflammatory mechanisms involved in the heart-brain axis during psychological and somatic disease manifestations may also be interpreted through the concept of Ojovaha Srothas. Thus, inflammatory pathways, homeostatic regulation, and disease-resistance mechanisms may be understood in parallel with the functions of Ojas and its associated pathways.
Classical references and conceptual interpretation- Swaravaha Srothas31
Sushrutha Samhitha emphasizes the involvement of Swaravaha Srothas in the Samprapthi of Swarabheda. The manifestations of various speech and voice disorders may be explained based on the involvement of Swaravaha Srothas. Swaravaha Srothas may be functionally correlated with anatomical and neurological pathways responsible for phonation and speech production. The channels responsible for voice manifestation can be comparatively understood as the neurological and anatomical pathways involved in speech production, including Broca’s area, the recurrent laryngeal nerve, the larynx, and speech- motor pathways.
Classical references and conceptual interpretation- Doshavaha Srothas32
Although Srothas are described as innumerable and subtle, Srothas remain difficult to observe directly even with technological advancement, they should be understood based on their functional definitions. Therefore, various transport mechanisms, including those occurring at the cellular level, may be comparatively interpreted through the concept of Srothas.
Cellular transport mechanisms may be comparatively interpreted through the broader functional concept of Srothas, wherein abnormalities in the Gathi of specific transport components within a particular Srothas may contribute to the manifestation of Srotho Dushthi Lakshana through Dosha- Dushya Sammurchchana. As explained in the context of Vata Vyadhi, channels carrying Dosha are distributed throughout the body. Due to Dosha- Dushya Sammurchchana and Kha Vaigunya, pathological changes may occur in any Srothas, thereby initiating Roga Samprapthi. Thus, cellular transport systems, intercellular signaling pathways, and related physiological mechanisms may be interpreted as components of Doshavaha Srothas along with their associated physiological pathways.
Accordingly, although all Srothas are not individually described under separate nomenclature, innumerable classification and functional interpretations may still be possible based on their physiological roles.
Clinical and research implications of Anuktha Srothas
Understanding Anuktha Srothas may help broaden the conceptual interpretation of disease mechanisms in Ayurveda beyond conventionally classified Srothas. Those may provide supportive background for understanding Uktha and Anuktha Vyadhi through an integrative perspective.
Limitations
The contemporary correlations proposed in this review are interpretative and conceptual in nature and should not be considered direct anatomical equivalences. Conclusive establishment of the specific Srothas in direct correlation with modern biomedical perspectives is not presently possible. However, these functional interpretations may help emphasize the broader importance of understanding Srothas according to their classical definitions.
CONCLUSION
The Srothas explained in this review as Anuktha Srothas emphasize the anatomical, physiological, and pathological perspectives of these Srothas and their interrelationship in disease manifestations. This suggests the importance of understanding Srothas as a broader conceptual framework applicable to diagnosis and treatment beyond the conventionally described Uktha Srothas. As Srotho Dushti and Avarana of their components may contribute to the manifestation of both Uktha and Anuktha Vyadhi, understanding Srothas as a concept related to body transport mechanisms may provide useful insights for the contemporary understanding and management of emerging diseases.
REFERENCES
N.V.Y. Diloopa*, Divya P., Contemporary Understanding Of Srothas Described Outside Systemic Classification In Ayurveda W.S.R. To Manovaha, Sanjavaha, Buddhivaha, Ojovaha, Swaravaha And Doshavaha Srothas, Int. J. Sci. R. Tech., 2026, 3 (8), 209-216. https://doi.org/10.5281/zenodo.21806400
10.5281/zenodo.21806400