Abstract

Nisha Bolkuntwar*, Manoj Nimbalkar

ABSTRACT

The living organism is nothing more than the accumulation of numerous "Srotamsi," which are carriers of variables that cause Prakopa (excitation) or Shamana (alleviation) of Sharira Doshas. Poshana or nourishment of Sthayi dhatu is one of the main functions of Srotas. Nutrient substances which nourish the Sthayi dhatus undergo Paka by ushma (Agni) of Dhatus. They are then made available to Dhatus through their own Srotas.[1] The concept of Strotodushti—the pathological vitiation of the body’s internal transport channels—is fundamental to Ayurvedic understanding of disease progression. The four classical types of Strotodushti—Atipravrutti (excessive flow), Sanga (obstruction), Vimargagamana (abnormal direction of flow), and Granthi (nodular formations) are applicable across a wide range of diseases. This article attempts to correlate each disease from Jwara to Apasmara with one or more of the four types of Strotodushti, based on their samprapti, and further contextualizes this analysis using the therapeutic understanding (chikitsa samprapti) found in the corresponding chapters of Chikitsa Sthana. For instance, Raktapitta reflects Atiprav?utti and Vimargagamana in Raktavaha strotas, while Gulma showsVimarga gamana, Sanga and Granthi in Annavaha, Purishavaha strotas and Artavavaha strotas. Understanding these correlations enhances the application of Srotoshodhana and Strotogata Chikitsa, anchoring the treatment approach in Tridosha and Dhatvagni principles. Such analysis reaffirms the foundational Ayurvedic view that successful therapy is rooted not only in symptom palliation but also in restoring the strotasaamya—the equilibrium of channels.