2017, Vol 3|1:Jul - Sept

Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

KHA VAIGUNYA & SROTO DUSHTI

1
Shandilya Priyanka, 2 M. Shreevathsa

1
Sec MD, Dept of Samhita & Siddhanta, GAMC, Mysore, 2 Prof & HOD, Dept of Samhita
& Siddhanta, GAMC, Mysore

ABSTRACT -
Ayurveda is a science dealing with both, the preventive and curative aspects of human health.
Srotodushti and kha vaigunya(sroto vaigunya) are those entities in pathogenesis of disease in
ayurveda, which are of great significance, in both the above aspects, i.e removal of
srotodushti as the curative one and correction of kha vaigunya as the preventive one. kha
vaigunya is the area of susceptibility in any dushya whereas, srotodushti is the later
manifestation in the place of kha vaigunya. It is nothing but the contamination of the
susceptible srotas/dushya. Through this article, an effort has been made towards providing
clarity elaborately, regarding these two concepts, thereby making them clinically useful in
achieving the goals of ayurveda.
KEYWORDS –Srotodushti , Kha vaigunya , Srotas , Beeja dushti , Dhatwagni

INTRODUCTION- srotas(channels) caused by food and

activities, which are similar to that of
An integral and indispensible stage, in the the doshas, and opposite to that of the
process of manifestation of a disease,, is dhatus[2].
the presence of kha vaigunya and Although there is no direct reference for its
srotodushti. Out of these two, the definition, the concept of srotodushti is
srotodushti is very commonly identified exclusive to Charaka samhita. As per
and treatment is planned accordingly. But Charaka samhita, there are 13 abhyantara
when it comes to kha vaigunya, its srotases(internal structures) [3], for each
identification, its causative factors, its of which a specific set of causative
importance in treatment, is often factors, causing dushti are listed [4].
neglected. Correction of Kha vaigunya, is The symptoms of each sroto dushti is also
that aspect of treatment, which serves available[5],of which, rasadi sapta sroto
ayurveda’s doctrine of swastha dushti lakshanas are not mentioned
rakshana(maintenance oof health) and separately. But, the acharya has directed
apunarbhava chikitsa(rasayana therapy). that, they are nothing but the dhatu
Therefore, an effort is made in this article, pradoshaja vikaras[5], which result from
to understand the concept of kha vaigunya these sroto duhstis only . There are four
and srotodushti, and causative factors of types of sroto dushtis, 1. atipravrutti. 2.
the same. Sanga. 3. Siragranthi. 4. vimarga gamana
[6] .
REVIEW OF LITERATURE -
Since the dhatus and their respective
1. Sroto dushti – The term srotodushti is srotases, share a very close relationship,
a swasanjna exclusive to Charaka pradosha or dushti in the anyone , leads to
samhita . Srotodushti , could be dushti in the other [7].
understood as, the cause for a disease
and their vishuddhi(unclogging),the 2. Kha vaigunya - The word kha
cause for health[1]. Sroto dushti is the vaigunya is a swasanjna found in
dooshana(contamination) of bruhtaryai granthas .Vyana vata

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Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

propels the ahara rasa through over the body , through these structures(
hrudaya, to whole body . This srotases). Conversion process or parinama
propelled rasa , lodges only in the area of rasa into para dhatus, goes on un-
of susceptibility i.e in the place of kha interruptedly in these srotases[12]. If this
vaigunya . The region where rasa process is prakruta, then the sroto karma
settles , is the dushya /sthana where also is prakruta and not viguna. If this
the future disease manifests[8]. process is impaired, it is the karma
In the vyadhi samuddeshiya adhyaya of vaigunya of srotas.
Sushruta samhita, it is mentioned that,
kupita (aggravated) doshas, while in When spoken of srotas all these
movement in body, come across the seat components are to be included –Srotas
of susceptibility ( kha vaigunya) ,and get proper, its moola , tat sthita agni &
lodged there causing the disease in that vahanasheela dhatu .Sammucchaya
place itself [9]. There is anumata tantrayukti is to be applied here as all the
regarding this phenomenon of disease components are equally important.
causation between Charaka and Sushruta
Karmataha vaiguunya in srotas – is
acharya. Padartha of kha vaigunya is
brought about by,
given as sroto vaigunya in commentary of
Chakrapani [8] and Dalhana [9] while is a.Guna vaigunya of srotas (discussed
defined as sroto duhsti by Arunadautta later): In case of beeja dushti(genetic), the
[10]. srotas is not prakruta, either anatomically
DISCUSSION – or functionally. It cannot carry out its
normal functions.
By adopting the vidhana tantrayukti , the
concept of kha vaigunya and srotodushti b. Dhatwagni mandya or vruddhi – karma
have been clarified . of srotas is Sravana [11] and Parinama
apadyamana dhatu abhivahana[12]. If
1.Discussion on kha viagunya – there has to be conversion of dhatu inside
How a srotas (kha) gets viguna ?. Here the the srotases, there has to be proper
two terms, that need to be clarified, are agni[13]. If agni in that dhatuvaha srotas
srotas, vaigunya/vigunata. is efficient, the conversion takes place in a
proper way. If there is dhatwagni vikruti,
Srotas: “sravanaat srotamsi”[11]. The as in case of dhatwagni mandya, the
structures, that cause sravana(secretion) conversion inside the srotas will be
are called as srotases. apoorna(incomplete), leading to saama
dhatu or dhatu vrruddhi or apakwa dhatu
Vaigunya(Vigunata) : Deviation from its utpatti[13]. This process of apakwa dhatu
prakruta (normal) karma and guna. utpattti is a result of karma vigunya of
Therefore, vigunata of srotas means 1. srotas. Where as, in case of dhatwaagni
karmataha vaigunya 2. gunataha vruddhi, the dhatu formed will either be
vaigunya vidagdha or ksheena[13], because of the
teekshna dhatwagni. Again it is a
1. Karma vaigunya –
deviation from prakruta sroto karma.
Prakruta KARMA of srotas –
c.Influence of poorva and para dhatu: If
“Srotamsi khalu parinama
poorva dhatu(previous dhatu) is
apadyamnaanam ---”[12]. Srotases is
saama(improperly converted), the uttara
where, the conversion of poorva
dhatu(subsequent dhatu) will also be
dhatu(previous) into the subsequent dhatu
saama( 14),that is poorva dhatu, that has
takes place. Ahara rasa after the kayagni
an influence on the para dhatu. for eg –
paka(conversion from kayagni), flows all

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Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

saama ahara rasa – resulting in utpatti of dushta doshas. In other words, creates
saama rasa dhatu and so on. Due to conducive atmosphere in that srotas for the
improper poshaka amsha (ahar rasa), the doshas to settle. Whether or not the vyadhi
srotas and karma of uttara dhatu also manifests depends on many factors, of
becomes viguna. Just like, the water from which “Tat sroto dushti” plays a key role.
gutter when released into the river, The above classification of kha vaigunya is
pollutes the whole river. made, based on the mode and type of
vigunata.
d.Ama : If ,ama of any origin is present
(jatharagnijanya or dhatwagni janya), As the concept of kha vaigunya is
serves as the major cause for mentioned in Sushruta samhita in the
srotorodha[15] (ama lakshana at context of vyadhi[19]. The formation of
jatahragni and rasa pradoshaja ). Srotas kha vaigunya, also could be categorised
when prakruta, is a hollow structure [16] under three headings based on prasanga
and sthoolao or sookshma mukhi[17]. tantrayukti,
Hollowness (soushirya) is the guna of
srotas [16],and if there is presence of 1.Adibala pravrutta. 2. Janma bala
ama due to any of the above reasons, this pravrutta. 3. Dosha bala pravrutta[19].
guna will no longer be present, causing The kha vaigunyya in a person, is a result
the guna vaigunya in srotas, further of vikruti(deviation) in a particular
leading to karma vaigunya. as the vahana avayava or srotas, because of one or all of
of parinama apadyamana dhatu will be the above reasons. For example – if kha
interrupted. vaaigunya in mamsa vaaha srotas is
found, it could be due to any of these. If
2. Guna vaigunya the parents also have the same vaigunya
or if the parents have indulged in
Prakruta GUNA of srotas- mamsavaha srotodushti kara nidanas,
Swa dhatu sama varna,Vrutta, Stoola, during conception, then it should be
anu,Deergha & pratana sadrusha[18]. inferred, that there is mamsavaha sroto
Any deviation from the above qualities is beejabhaga dushti in shukra shonita. This
the guna vaigunya of srotas. kha vaigunya is adibala type in former
This guna vaigunya can occur due to, and jaanmabaalapravruuta in the
latter[19]. At times, the nidanas(causative
a.Beeja dushti: – Every factors) for such vaigunya are not
padartha(substance) has an inherent guna. traceable, either in the individual or his
A srotas also is supposed to possess its parents. Then it may be considered as the
original character or gunas, to be prakruta. influence of daiva and could be included
The guna of the srotas is predetermined by under aadibala type. Doshabala
the excellence of the beeja(zygote). Beeja praavruuta kha avigunya, is nothing but
dushti will cause anatomical and the causation of kha vaigunya after birth,
physiological deviation/defects in the due to mithya ahara vihara[19] (
srotas, leading to guna vaigunya and tat secondary khavaigunya) by the person
janya- karma vaigunya. himself.
d.Diminished dhatwagni – Leads to sroto 2.Discussion on sroto dushti –
rodha i.e loss of kha (akasha ) inside the
srotas, thereby, causing vaigunya in Out of the two words, srotas and dushti,
prakruta guna of srotas. srotas has been explained before. Dushti
means, to vitiate or contaminate .This
Kha vaigunya ,can happen in any of the contaminating characteristics, is the
above conditions, providing room for swabhava (nature)of doshas[20]. The

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Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

kupita doshas, after having settled in a though are specific to a disease, still are
particular dushyaa ( dhatu or srotas) do non specific. For example – swedo
dooshana ( contamination) of the latter. atyartham na vaa [22] is a poorvaroopa
This is the major component of roga lakshana mentioned in vatarakta,
samprapti(pathogenesis), without which a kushta[23]and swedadhikya is seen in
disease cannot manifest. The stage, where prameha[24] and sthoulya[25], but of
doshas interact with the dushya and do course apavada(exception) to this is
dooshana is called as dosha dushya always there .In Sthanasamshraya avastha
sammorchana avastha. After complete , doshas get a place to lodge themselves,
dushti of dhatu by doshas , the symptoms which could be considered equivalent to
appear. kha vaigunya phenomenon. This alone is
not sufficient in order a disease manifests.
After the dosha lodges in a particular
dushya and vitiates the latter, causes After sthanaasamshraya, the interaction
srotodushti resulting in pradoshaja between the two must start and happen
vikaras[21]. Srotodushtiikara nidanas are completely, in order to give specific
the specific causative factors, that target laakshanas and only then it is a
the specific dushya[4]. By specific nidana vyadhi(disease) and this will proceed only
sevana, a particular srotas becomes dushta with prabala hetu. So, the stage of
and this dushti could be in the form of interaction between dosha and dushya
atipravrutti, sangaa , granthi or could be considered as the srotodushti.
vimargamana[6]. In every disease, one or Therefore in the stage of sthanasamshraya
more of these types of srotodushti are itself , the phase of kha avigunya and
invariably seen. srotodushti should be included . The
poorvaroopa lakshanas of course,
Sthanasamshraya & dosha dushya manifest in sthanasamshraya avastha
sammorchana only, and after mild disturbance in dushya
by dosha. Clinically and also by uhya
Classically, these two phenomenon are not
tantrayukti , if more number of
mentioned separately. But it would not be
poorvaropa of a disease are seen, then it
wise to ignore it, as dosha
means that, the dosha dushya
dushyasammorchana plays a pivotal role
sammorchahna has proceeded to an extent
in causation of lakshanas both the
that the vyadhi will soon manifest. If not,
poorvaroopa & roopa. The clarity
with only one or two poorvaroopa
regarding these concepts could be had with
lakshans & and if are common to more
the help of atidesha, prasanga and uhya
than one disease ( sweda atyartha na va ),
tantrayuktis. Poorvaroopas, do not
it should be understood as that, the dosha
manifest soon after stahansamshraya.
is trying to create disturbance in a
They start appearing only after the
particular dushya( vatarakta – rakta ), i.e
interaction starts, between the doshaa and
the vulnerable dushya in that person at that
duhya. But this isn’t all, because for the
point in time ,could be approximated. This
roopa of a disease ( next phase after
interaction between dosha dushya needs,
poorvaroopa) to manifest, the dosha
the support of hetu, bala ,kala and so on. If
dushya sammorchana should be severe,
in the above case, vatarakta nidanas are
specific and complete. Only then, the
provided/continued by the person, it
roopa, specific to a particular disease
manifests as vatarakta and if kushta
manifests. But in case of poorvaroopa it is
nidanas are indulged in, it manifests as
not so, as the dosha dushya interaction is
raktaashrita or some other kushta or
mild with an alpa hetu bala, the
sometimes both. So, if less number of
interaction also is mild, incomplete and
poorvaroopas are seen, these could be
non specific, that is why, poorvaaroopas,

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used to decide the place of kha vaigunya or The above sets of nidanas, if consumed for
dosha activity in a particular dushya. a relatively short period, cause
vigunata(deviation) in that srotas and if
End result of both vaigunya and dushti of continued for a longer time, dushti occurs
srotas, is its improper functioning. Authors in that srotas which is severe in nature. In
like Dalhana, Chakrapani, do not hold any vyadhi nidana of a particular disease ,
opinion, on this concept, in terms of some are dosha kopaka and some
similarity/dissimilarity between the two contribute in creating susceptibility(kha
entities. The word kha vaigunya is used by vaigunya) in particular dushyas .Therefore
all achryas. Charaka and Vagbhata have , these nidanas could be considered as the
quoted this, in the context of ahara kha vaigunyakara nidanas.
parinama , while Sushruta, in the context
of vyadhi[19].Commenting on this, Is Srotodushti same as srotovaigunya?
Dalhana[19] and Chakra pani [8] have
said that kha vaigunya is same as sroto In a way sroto vaigunya and sroto dushti
vaigunya and no other clarification in this are similar. First one could be considered
regard is available. While Arunadatta, as precursor to the latter. Srotovaigunya is
commenting on kha vaigunya, has less severe and is only a functional
mentioned that, khavaiguya is deviation and will not cause a disease but
SROTODUSHTI[10] . So, whether kha predisposes one. While, dushti in srotas, is
vaigunya and sroto dushti are similar or severe form of sroto vaigunya and will
different and whether Kha vaigunya a surely cause a disease. If kha vaigunya and
precursor to sroto dushti, needs to be sroto dushti are same, i.e, if it is assumed
addressed and clarified. that there is dushti in both the cases (in
varying degrees), then dushti in srotas
must give rise to presentation of lakshana
(sroto duhsti jaanyaa lakshanas) or in
Why the kupita doshas go and lodge in other words , pradoshaaja vikara). It is not
particular dushya /srotas? necessary that a disease has to be present,
wherever there is kha vaigunya (if it is
Nidanas similar to dosha and harmful to assumed to be milder degree of
dhatus, aggravate the dosha and based on srotodushti). But in case of srotodushti,
the specific nidana, these aggravated there definitely will be the manifestation
doshas go to specific dhatu, and start of a disease .
creating disturbance or start damaging the
integrity of the dhatu . These are nothing Kha vaigunya is mentioned, in the context
but srotodushtikara nidanas. But there is of explaining the process of development
another deciding factor in the of vyadhi i.e, when the dushya or roga
manifestation of a disease which is the adhishatana is not yet decided, doshas are
vyadhi nidana which could be inferred still in search of a conducive atmosphere
with uhya tantrayukti. Specific nidanas to lodge themselves .They then get lodged
cause specific dhatu dushti and specific in a place of susceptibility (kha vigunya
disease i.e the vyadhi nidans. In other place ), which is caused either by beeja
words vyadhi nidanas and srotodushtikara dusti or alpa and swalpa kala sevana of
niidanas decide the dushya .These two sets sroto duhstikara nidanas and so on. After
of nidans (srotodushtikara & vyadhi having lodged there, they wait for suitable
nidanas) decide the route map of the time to further the manifestation of a
dosha. Due to these two nidanas the kupita vyadhi. If the person continues
doshas settle in a particular dushya /srotas. srotodutikara nidanas, similar to the dhatu
where kha vaigunya is seated, it results in
dhatu and sroto dushti – resulting in

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pradoshaja vikara or vyadhi. As in the kha vaigunya (sahaja- from birth ) .In case
case of kha vaigunya, a milder form of of the kha vaigunya, which is formed after
srotodushti may not cause any lakshana or birth, agni plays a more prominent role in
disease, as the interaction between two the creation of jatsya uttarakalaja
entities is absent, as the dosha bala is not (secondary) kha vaigunya and role of
pravara and is waiting for prabala hetu to dosha is more in causation of srotodushti.
cause a disease. But the creation of beeja dushti janya kha
vaigunya is due to the influence of dosha
Once there is duhsti (dosha duhsti) in dushti (dosha dushta beeja)
dhatu and srotas, – poorvaroopa or roopa
laakshans manifest i.e hence the disease Formation of Secondary kha
manifests. This could be found in vividha vaigunya(Doshabala pravutta) -
shita peetiya, – dohsa dushti in dhatu
dhatuvaha srotas – leading to pradoshaja As there is no separate mentioning, the
vikara[26]. Here in case of pradoshaja sroto dushti kara nidanas and the vyadhi
vikara, the role of dosha duhsti is primary nidanas, only has to be considered as kha
in causing the damage to dhatus and vaigunya kara nidanas, that occurs after
srotases. Here dhatus might be prakruta birth. And beeja dushti, though is a major
(there might not be karamataha vaigunya contributor to kha vaigunya, there will be
caused by dhatwagni/dhatu ), role of manifestation of secondary kha vaigunya
dosha dushti in dhatu and srotas is after the birth. In jatasya uttara kala also,
important .Therefore , srotodushti and kha there will be creation of kha avigunya, in
vaigunya are not same, but are closely that person in addition to the primary kha
associated. vaigunya. If not , a person born with kha
vigunya of rasa vaha srotas, on
Jataja and jatsya uttarakalaja consumption of rasavah sroto dushti kara
khavaigunya(primary and secondary nidanas, will suffer from one or the other
kha vaigunya)- rasa pradoshaja vikaras only, throughout
his life. If beeja dhsti is accepted as the
The concept of Kha vaigunya, is found in sole cause for kha vaigunya, then that
grahani adhyaya , which deals exclusively person should not suffer from diseases of
with prakruta and vikruta agni. After other srotases at all, despite the indulgence
having explained the dhatu prainamana in other srotodushtikara nidanas. And if
and movement of rasa dhatu, the concept beeja dushti alone is considered, dosha
of kha vigunya and vyadhi utpatti is and agni vikruti in koshta, caused by
explained. These processes are mamsa vaha or other srotodushtikara
swabbhava(natural) to shareera, which nidanas also must lodge in rasa only as
involve no active human interference rasa has beejadushtijanya kha vaigunya. If
which occur yugapat ajasram. These that happens, there is no specificity in
functions keep happening[8]. So it could nidana and target srotas. Creation of kha
be inferred that, as much as the process of vaigyunya after birth(secondary kha
dhatu parinamana is swabhava, so much vaigunya) therefore happens in addition to
is the presence of kha vaigunya in genetic one.
shareera (beeja dushti) , could be inferred
by prasanga and uhya tantrayuktis. That is Kha vaigunya & vyadhi utpatti -
the reason, why there is no mention of
causes or even description of khavaigunya Ahara sevana – jatharagni samparka –
and kara nidanas in samhitas, because the bhootagni samparka – ahara rasa utpatti –
presence of kha vaigunya is carried by vyana vata – goes to rasa dhatu
predetermined, either by beeja dushti or – converted into rasa by rasa dhatwagni
daiva. This could be termed as the primary so on.

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Vikruti – Ahara sevana – jatharagni longer period of time , do not go on to

dourbalya –ama or saama – ahara rasa ( cause hrudroga as they are not specific to
ama and dosha anugata ) same is carried hrudroga alone. They only cause
by vyana vata –to sarva shareera- saama susceptibility of vaigunya in mahasrotas
and dooshanugata ahara rasa comes in specially amashaya . (udavarta then
contact with rasa dhatu amashaya gata vata ) . In the presence of
susceptibility produced by these nidanas ,
There are two possibilities(vikalpa) – if person indulges in other nidanas like
atimatra so on ( the rasa
1. Poshaka ahara rasa apakwa – so
vahasrotodushtikara) it will surely give
poshana from it to the rasa dhatu is not
rise to hrudroga .
prakruta.
2. Over a period of time, rasagni fails to In every disease , the vyadhi nidanas
digest this saama ahara rasa and convert (specific to vyadhi ) are the kha
it into rasa dhatu, leading to apakwa rasa vaigunyakara nidanas .This along with
dhatu in other words dhatu vruddhi . srotodushtikara nidanas will give rise to
Again these changes, right from jatharagni disease. In a way , kha vaigunya and
dourbalya to dhatwagni mandya is brought srotodushti are the faces of the same coin.
about by ahara viharaja nidanas .This is
the impact of nidanas on agni and dhatu. Importance of kha vaigunya in chikitsa -
Nidanas have an impact on dosha dhatu
and the agni.Samatwa in ahara raasa and It is an established fact that the Kha
doshas, which are aggravated by these vaigunya predisposes a disease. In this
nidanas, also are carried along with this regard , so as to prevent recurrence of the
rasa. Prakupita doshas are continuously same disease or manifestation of a new
carried through the medium of rasa to all disease in the same dushya , the
parts, and keep circulating till it meets the identification of kha vaigunyakara nianas
place of kha vaigunya and settle there. becomes important .As continuation of the
With the help of srotoodushti kara / dhatu kha vigunyakara nidanas will lead to
dushti kara nidanas /specific vyadhi persistence of kha vaigunya, making the
nidanas under the influence of kala & person prone to diseases. Knowledge about
bala of the patient, a disease manifests. the site of kha vigunya is important, while
planning the treatment. Kha vaigunya has
no role to play during the initial steps of
Identification of kha vaigunyakara treatment, which mainly focuses on the
nidanas – dosha – dhatu , i.e to correct the dushti in
that srotas. But kha vaigunya is very
The identification of kha vaigunyakara essential, while planning the rasayana
nidanas for a disease ,could be made using chikitsa or apunarbhava chikitsa. If a
prasanga , atidesha , ateeta- person gets frequent relapsed kasa
anagataavekshana and uhya tantrayuktis. episodes after having been cured earlier
even with slightest hetu, it only means
Eg - Hrudroga . The nidanas mentioned
that the kha vaigunya still is persistent,
for hrudroga[27],
leading to kasa samprapti. In planning the
 Vega , aghata , rooksha , ushna rasayana chikitsa, rasayana targeting
 Atimatra ahara , viruddha ahara , particular srotas should be chosen, so that
adhyashana , ajeernashana, it targets the kha vaigunya thereby
asatmaya ashana correcting it so as to prevent recurrences.
Vega nigraha, aghata , rooksha ushna
ahara serve as the kha vaigunyakara CONCLUSION –
nidanas. These, though indulged in , for a

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 2017, Vol 3|1:Jul - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

Kha vaigunya and sroto dushti are two during brumhana and rasayana phases of
important stages of roga samprapti. Kha chikitsa. Knowledge regarding the site of
vaigunya is the precursor to sroto dushti. kha vaigunya helps in its correction and
Correction of srotodushti is important thereby prevents recurrences of same
during initial phases of chikitsa, while, diseases or disease of the same srotas , in
removal of kha vaigunya is important future.

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 2017, Vol 3|1:Jul - Sept
Journal of Sanskrit Samhita Siddhanta ISSN : 2454-3926

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