The Compendium of Caraka 3.5: pañcamo 'adhyāyaḥ/

Now we shall explain the specific determination of the channels.

Thus spoke the venerable Ātreya.

As many corporeal differentiated entities as there are in a person, just so many are the varieties of channels in him.

For all entities in a person neither develop nor undergo depletion without channels.

Channels are indeed transporters of the bodily tissues undergoing transformation, because they serve as passages.

Moreover, some consider a person to be merely an aggregate of channels, because the factors that aggravate and pacify the doshas are all-pervading and circulate throughout all [parts of the body].

However, this is not so; for that to which the channels belong, that which they carry, that which they bring in, and where they are located—all that is different from them.

Indeed, on account of their excessive multiplicity, some declare the channels to be innumerable, whereas others [declare them] to be enumerable.

[…]

We shall, however, explain a few varieties of those channels in gross terms, according to their roots and the knowledge of their aggravation; which will be sufficient for the knowledgeable to understand what has not been stated, and for the discernment of the unlearned.

They are: those carrying breath, water, food, rasadhātu, blood, muscle, fat, bone, marrow, semen, urine, feces, and sweat; on the other hand, for vāta, pitta, and kapha, which course through the whole body, all channels serve as passages; likewise, for the trans-sensory [entities] such as the mind, the entire conscious body serves as passage and substrate.

Because this [system] of channels is in its normal state, the body is not afflicted with disorders.

Among these, the heart and the great channel are the root of the channels carrying breath; and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing one breathing out excessively, in an excessively obstructed manner, agitatedly, in minute amounts, frequently, or with noise and pain, one should know that his channels carrying breath are vitiated.

The palate and the kloma are the root of the channels carrying water, and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing dryness of the tongue, palate, lips, throat, and kloma, and excessive thirst, one should know that his channels carrying water are vitiated.

The stomach and the left flank are the root of the channels carrying food, and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing absence of desire for food, anorexia, indigestion, and vomiting, one should know that his channels carrying food are vitiated.

The heart and the ten arteries are the root of the channels carrying rasadhātu.

The liver and the spleen are the root of the channels carrying blood.

The ligaments and the skin are the root of the channels carrying muscle.

The two kidneys and the omentum are the root of the channels carrying fat.

Fat and the hips are the root of the channels carrying bone.

The bones and the joints are the root of the channels carrying marrow.

The two testicles and the penis are the root of the channels carrying semen.

The diagnostic features of these vitiated channels carrying rasadhātu and the rest have been described in [the chapter titled] "Of Various Foods and Drinks"; for the diagnostic features of the vitiation of the dhātus are the very same as those of the channels of their respective dhātus when vitiated.

The urinary bladder and the two groins are the root of the channels carrying urine, and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing one urinating excessively, in an excessively obstructed manner, agitatedly, in minute amounts, frequently, or copiously and with pain, one should know that his channels carrying urine are vitiated.

The large intestine and the rectum are the root of the channels carrying feces, and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing one evacuating with difficulty, in minute amounts, with noise and pain, excessively liquid, excessively scybalous, and in excessive quantity, one should know that his channels carrying feces are vitiated.

Fat and the hair follicles are the root of the channels carrying sweat, and when these are vitiated, this is their specific diagnostic knowledge; namely: seeing absence of sweating, excessive sweating, roughness, excessive smoothness of the body, burning sensation, and goose bumps, one should know that his channels carrying sweat are vitiated.

Channels (srotas), veins (sirā), arteries (dhamanī), lymphatics (rasāyanī), rasa-carrying vessels (rasavāhinī), tubes (nāḍī), pathways (panthan), passages (mārga), bodily openings (śarīracchidra), closed and open spaces (saṃvṛtāsaṃvṛta), seats (sthāna), receptacles (āśaya), and dwellings (niketa)—these are the names for the discernible and indiscernible spaces of the bodily dhātus.

From their agitation, the bodily dhātus—both those residing in their seats and those moving through the channels—become agitated; and from the agitation of the other, the others [also become agitated].

Vitiated channels vitiate channels alone, and vitiated dhātus vitiate dhātus alone.

Vāta, pitta, and kapha, when vitiated, are the vitiators of all of them, because of the nature of doshas.

And here are [verses]:

From depletion, suppression [of natural urges], dry food, exercise when hungry,
and other harsh causes, the channels carrying breath become vitiated.

From heat, āma, fear, drinking [alcohol], consuming excessively dry food,
and excessive suffering from thirst, the channels carrying water become vitiated.

From eating excessively, at the wrong time, and unwholesome food,
and from impairment of the digestive fire, the channels carrying food become vitiated.

In those who consume food that is heavy, cold, excessively unctuous, and excessive in quantity,
and from excessive worrying over things to be pondered, the channels carrying rasadhātu become vitiated.

In those who indulge in foods and drinks that cause a burning sensation, are unctuous, hot, and liquid,
and who expose themselves to sunshine and fire, the channels carrying blood become vitiated.

From foods that are channel-blocking, coarse, and heavy,
and in those who sleep by day after eating, the channels carrying muscle become vitiated.

From lack of exercise, day-sleep, excessive consumption of fatty foods,
and excessive indulgence in vāruṇī wine, the channels carrying fat become vitiated.

From exercise, excessive violent shaking, excessive friction of the bones,
and consumption of vāta-increasing items, the channels carrying bone become vitiated.

From crushing, excessive channel-blocking, trauma, compression,
and consumption of incompatible foods, the channels carrying marrow become vitiated.

From untimely intercourse, unnatural intercourse, suppression [of ejaculation], excessive sexual intercourse,
and by weapon, alkali, and cautery, the channels carrying semen become vitiated.

From having water, food, or sexual intercourse while having the urge to urinate, from suppression of urine,
and in one who is emaciated and traumatised, the channels carrying urine become vitiated.

From suppression [of urges], overeating, eating before digestion of the previous meal,
and in one whose digestive fire is weak and who is emaciated, the channels carrying feces become vitiated.

From exercise, excessive heat, improper alternating use of cold and hot,
and likewise from anger, grief, and fear, the channels carrying sweat become vitiated.

Diet and conduct that are similar in properties to the doshas
and contrary to the dhātus vitiate the channels.

Excessive flow, obstruction, nodules in the vessels,
and movement into improper pathways are the signs of vitiation of the channels.

Similar in color to their respective dhātus, circular, large, or minute,
and long in shape and resembling tendrils are the channels.

When the channels carrying breath, water, and food are vitiated, the treatment for dyspnoea,
the treatment that pacifies thirst, and that for severe disorders of āma should be applied respectively.

Whatever remedy was stated for rasadhātu and the rest in [the chapter titled] "Of Various Foods and Drinks",
one should apply that management to the channels carrying rasadhātu and the rest, each in accordance with its own nature.

For [the channels] carrying urine, feces, and sweat, the treatment for dysuria,
the treatment for diarrhea, and the treatment for fever should be carried out respectively.

Here are the summary verses:

The roots of the thirteen channels, the signs of vitiation,
the general [nature], synonyms, the mutual causes of agitation,

the causes of the doshas individually, and the summary of medicines—
all this has been taught in the Determination of Channels, as well as the determination at the beginning.

He who knows the entire body in all its aspects
and all the somatic diseases does not become confused in actions.

Thus ends the fifth chapter, titled Determination of Channels, in the section on specific determination of the treatise composed by Agniveśa and redacted by Caraka.