Acharya Kashyapa’s Contribution Towards Unique Way of Understanding the Srotas

Article by Dr Raghuram Y.S. MD (Ay) & Dr Manasa S, B.A.M.S

 AIAPGET Points

1.   Kashyapa Samhita is also known as Vriddha Jivaka Tantra.
2.   Acharya Kashyapa has classified Srotas into two types – Mahan Srotas and Sukshma Srotas.
3.   Acharya Kashyapa has discussed Srotas in the 4th chapter of Sutrasthana section – ‘Sharira Adhyaya’.
4.   Mahan Srotas are nine in number. 7 of them are located in the head – 2 openings for eyes (sockets), 2 ear openings, 2 nostrils and 1 oral cavity.
5.   Nabhi – navel and Romakupa – hair follicles (sweat outlets) have been mentioned as Sukshma Srotas. Romakupa is a srotas and not srotomula according to Kashyapa.
6.   Different contexts where Acharya Kashyapa has discussed / mentioned Srotas is – diseases Jwara & Ajirna, therpaies – Vamana, Swedana and Basti & gynecological conditions – Vandhyatva and Puspaghni.

Kashyapa’s Concept of SROTAS

The description of Srotas in Kashyapa Samhita is different from that of Charaka and Sushruta Samhitas. In this article let us get an overview of Srotas as described in Kashyapa Samhita.

Related Reading – Srotas

We know that there is a detailed explanation of Srotas and its types in Charaka Samhita and Sushruta Samhita. The Sroto Mulas and diseases related to each Srotas and their remedies also have been explained in detail.

Why Kashyapa’s description of Srotas is not detailed and is different from Charaka and Sushruta’s explanation?

1. Kashyapa wanted to touch the topic and limit its description to Bala Tantra – Acharya Kashyapa was an expert in Bala Tantra i.e. Ayurveda Pediatrics. So, his description of Srotas is limited to the context of physiology, embryology, pathology of certain diseases like fever, indigestion etc. (common in children) and therapeutic purification as related to pediatrics.

So, by all possibilities, Acharya Kashyapa did not find it important or relevant to cover the description of Srotas in detail.

2. Other sources for studying Srotas in detail were available – Those who wanted to have a deep knowledge of Srotas would peep into Charaka or Sushruta Samhitas.
3. Kashyapa wanted to avoid repetition – The other possible reason was that he did not want to repeat the same srotas which have already been described by his ancestral or contemporary Acharyas.
4. Lost Pages – We know that some pages of Kashyapa Samhita are missing. They may consist of some pages having descriptions of Srotas.

Context of Discussion of Srotas in Kashyapa Samhita

Acharya Kashyapa has discussed Srotas in the 4th chapter of Sutrasthana section – ‘Sharira Adhyaya’.

Reference – Kashyapa Samhita, Sutra Sthana, Chapter 4, Verses 18-25

Classification of Srotas

Acharya Kashyapa has classified Srotas into two main types. They are –

1.   Sukshma Srotas – subtle or minute channels and duct systems
2.   Mahan Srotas – gross or bigger channels

When we look at this classification, it is clear that their physiology is also limited. According to Charaka or Sushruta, the Srotas would carry something like food, air, water, building blocks of tissues, excreta etc and are also made up of the same structures (especially the tissues) which they carry. They convey doshas, dhatus and malas. When these srotas are obstructed or damaged, they cause a wide array of diseases and imbalances.

 Kashyapa’s Srotas do not satisfy these conditions and hence are different (differently presented).

Physiologically we can see that Kashyapa’s Srotas underscores in comparison to the explanation and elaborate physiological, pathological and therapeutic description of Srotas given by Charaka or Sushruta.

We can see that a separate chapter has not been allocated to the description of Srotas as has been done by Acharya Sushruta not has Kashyapa Samhita gone into detailing the sorats, sroto-mula, sroto-dushti lakshanas and their remedies.

On the other hand, the text integrates Srotaas with broader concepts like anga pratyanga (body part enumeration), diseases like jwara and ajirna, vrana and therapies like shodhana, basti etc i.e. we can find scattered reference and mention of srotas in these contexts.

Nabhi – navel and Romakupa – hair follicles (sweat outlets) have been mentioned as Sukshma Srotas. The explanation to show nabhi as a central convergence point and roma kupa as subtle outlets – reflects a holistic view of circulation, nourishment and elimination.

Mahan Srotas – Gross Channels

They are nine in number. The distribution of these 9 gross channels is as below specified –

1. 7 srotas in the region of head (cranial openings) – includes

–        2 Netra – openings of eye

–        2 Nasa – openings of nose, nostrils

–        2 Karna – openings of the ears,

–        1 Mukha – mouth / oral cavity

The Mahan Srotas i.e. openings in the head can be considered as cranial channels, though a detailed account of the same has not been given in Kashyapa Samhita as in Charaka or Sushruta Samhita.

1. 2 srotas in the lower part of the body (caudal) is related to urinary (genital) and urinary outlets – includes

–        1 Mutra / Shukra Srotas – urethral opening

–        1 Purisha Srotas – anal opening

By inference, we can consider Mutravaha and Purishavaha Srotas in the above said srotas.

Characteristic Features –

–        These Mahan Srotas are visible.

–        They are larger openings.

–        They are pathways for bulk transport, accumulation and excretion.

–        They are prone to gross disorders like sanga – obstructions or atipravritti – excess flow.

–        The roots of these srotas (srotomula) have not been mentioned as mentioned in the yogavahi srotas of Charaka and Sushruta.

Sukshma Srotas – Subtle Channels 

They are fine and imperceptible channels. All the remaining srotas other than the 9 Mahan Srotas are included under Sukshma Srotas.

Examples of Sukshma Srotas –

1. Nabhi – umbilicus or navel region. It is the central hub or ampulla. It is the seat of convergence for all the srotas since it is involved in garbha poshana krama – foetal circulation and nourishment. All srotas can be considered to have their origin from Nabhi since the initial circulation of nutrients and nourishment of the growing fetus takes place through the navel. It is the portal of connection between mother and child. It is also the seat of vata disorders like Anaha.
2. Romakupa – hair follicles or pores. They are hundreds in number and are equivalent to the count of the number of body hairs. They are variable in accordance to individual prakriti (birth constitution) and birth.

Romakupa includes external outlets for sweda (sweat), subtle doshas and toxins. They are also entry points for external factors like graha – evil spirits etc (infections etc).

It is the same Romakupas through which the medicines (medicinal properties) applied in the form of herbal oils (abhyanga, samvahana, dhara etc), pastes (lepa), poultices (upanaha) etc are absorbed and conveyed to the interior of the body. Therefore they form the internal pathways for subtle substances. Their blockages cause pain, irregularity or deep-seated imbalances.

Acharya Kashyapa has given unique classification of Srotas as Mahan and Sukshma Srotas against the description and pattern of explanation given in Brihat Trayis. These srotas align with pediatric focus on subtle nourishment and elimination in infants.

Mula Sthana or roots or sites of origin of Srotas

Acharya Charaka and Sushruta have given the roots of origin of each and every srotas. We will now try to understand the mula sthanas from the direction of Acharya Kashyapa’s perspective.

From the perspective of srotas, Mula Sthana refers to many things i.e. seat of formation, storage or elimination for the substances (tissues, excreta etc.) transported by each srotas. When any abnormality, blockage or damage occurs in these roots, they also affect the entire system.

Nabhi is the central mula sthana for most of the sukshma srotas. It is the seat of accumulation of ama. It is also the root of origin of vata as in Udavarta disease.

 Romakupa is the origin for external subtle outlets, linked to twak – skin and sweat channels.

Functions of Srotas

From the perspective of explanation of Acharya Kashyapa, the below mentioned explanations can be inferred –

The srotas carry prana (nose), anna (mouth), udaka (mouth), doshas, dhatus and malas and excrete wastes (anal and urethral opening). Gross Srotas are involved in excretion while the Subtle Srotas nourish the tissues.

Romakupas facilitate shodhana – cleansing of wastes (sweat). Nabhi on the other hand is involved in deep detoxification.

The srotas maintain the flow of things and hence help in prevention of diseases. On the other hand, if there are blockages in the srotas, they lead to jwara – fever, ajirna – indigestion or visarpa – erysipelas.

In infants, the srotas does poshana karma i.e. nourishes and supports growth of the child. Nabhi does poshana for embryonic channels. Romakupa does poshana for sara evaluation (vitality assessment).

From the pathological perspective – the vitiation of srotas causes srotodushti and related symptoms.

Reference: Sutrasthana 4 (verses ~18–25)

Specific contexts and therapies involving Srotas from Kashyapa Samhita

Looking at few diseases explained in Kashyapa Samhita,

In the context of Jwara – fever, it has been mentioned that the doshas block rasavahini (subtle channels) converge at Nabhi, before spreading.

In the context of Ajirna i.e. indigestion – Swedana should be administered in case of subtle imbalances involving sukshma srotas. Vamana should be administered in case of involvement of Mahan srotas or if there is gross imbalance of doshas.

In case of vrana i.e. wounds the ripening of doshas moving in veins and muscles is monitored via doshas flowing in the channels.

From the treatment perspective

Shodhana – cleansing therapies purifies Srotas. Vamana is the best one for Mahan Srotas. Nasya Karma is beneficial and ideal for subtle cranial channels. Acharya Kashyapa explains that Basti – enema therapy targets Sukshma Srotas related to Nabhi and helps in expulsion of Vata.

Yusha i.e. medicinal soups are beneficial in diseases affecting sukshma srotas for deep penetration (of medicinal properties) and for immediate relief of symptoms caused due to involvement of Mahan Srotas.

Swedana – sudation would open up the romakupa to facilitate dosha elimination).

Reference – Kashyapa Samhita Sutra Sthana, Chapter 4 / verses 19-25 (Ajirna / Jwara) & Chapter 4 / verses 18-20 (for Basti).

Other points of interest

Artavavaha Srotas – In Sutra Sthana 28/6, Acharya Kashyapa counts Vandhyatva as one of the eighty disorders implying issues with reproductive channels. Without mentioning Artavavaha Srotas, Acharya Kashyapa discusses conditions like Puspaghni (abnormal menstruation / ovulation failure) and certain causes of vandhyatva (infertility) related to the vitiation of channels carrying Artava – menstrual blood or ovum, unlike other Acharyas who have described these channels as responsible for menstrual flow and ovum transport. In Khila Shtana 6/33 we can find discussion on Puspaghni, (abnormal menstruation leading to an inability to conceive or repeated fetal expulsions) which points towards dysfunctions within the channels of the reproductive system in females.

In the context of explaining Panchakarma therapies, Kashyapa Samhita mentions that excessive Vamana – therapeutic emesis can cause vyadhanam – pain in the srotas. In Siddhi Sthana Chapter 3, it is discussed that excessive vamana, virechana etc therapies can vitiate vayu potentially destroying bija (sperm or ovum) and pushpa (menstruation or ovulation), leading to infertility.

These references point out Acharya Kashyapa’s focus on pediatrics, gynecology and unique aspects of srotas within those frameworks. This distinguishes his work from the approach of Charaka or Sushruta. We can note that Kashyapa Samhita refers to the female reproductive system and related conditions indirectly within discussions on vandhyatva and pusphaghni as explained above.

Acharya Sushruta mentions the mula sthanas of two artavavaha srotas are garbhashaya (uterus) and artavavahi dhamanis (uterine or ovarian blood vessels). Injury to these srotas would result in infertility, amenorrhea and painful sexual experience (dyspareunia). On the other hand, Acharya Kashyapa’s approach is generally more integrated into the broader context of mother-child health, focusing on the outcomes of reproductive health rather than a distinct anatomical description of the srotas themselves.