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ISI Impact Factor (2025-26): 1.345

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:
10.5281/zenodo.23492399

DOI

INTERNATIONAL
JOURNAL
OF
DIAGNOSTICS
AND
RESEARCH

An Introduction To Rishi Sankruti Mentioned in Charaka Samhita and Evaluation of His
Contribution To Ayurveda

Prof. Dr.
Subhash Waghe
1

Abstract

Rishi Sankruti occupies an interesting position in the history of ancient Indian intellectual and Ayurvedic
traditions.
He
is
associated
with
the
illustrious
lineage
of
Rajarshi
Vishwamitra
and
is
mentioned
in
classical
literature
in
connection
with
the
Sāṅkṛtyāyana
lineage.
His
name
becomes
particularly
significant
in
Ayurveda
because
the
Charaka
Samhita
,
Sutrasthana,
chapter
12
(
Vatakalakaliya
Adhyaya
),
preserves
the
opinion
of
Kusha
Sankrutyayana
,
a
descendant
of
Sankruti,
regarding
the
characteristic
qualities
(
gunas
)
of
Vata
Dosha.
The
six
qualities
described
in
this
context
—
Ruksha,
Laghu, Shita, Daruna, Khara
, and Vishada
—
constitute an important part of Ayurvedic understanding of
Vata
and
remain
clinically
relevant
in
assessing
doshic
aggravation
and
pacification.Sankruti
is
also
associated
with
important
yogic
and
spiritual
traditions
through
Avadhutopanishad
and
Jabaladarshanopanishad
, where a dialogue between Sankruti and Lord Dattatreya is described. These
texts discuss the nature of the Avadhuta, the eight limbs of Yoga:
Yama
,
Niyama
,
Asana
,
Pranayama
,
Pratyahara
,
Dharana
,
Dhyana
and
Samadhi
. The descriptions of Pranayama, Nadis and the functional
divisions
of
Vata
provide
an
interesting
historical
interface
between
yogic
physiology
and
Ayurvedic
concepts of physiological movement.This article examines the identity, lineage, and textual references
associated with Rishi Sankruti and critically evaluates his contribution to Ayurveda. Special emphasis is
given to
the reference in
Charaka Samhita
, Sutrasthana 12.4, and to
the distinction
between Sankruti
himself and his descendant Kusha Sankrutyayana. The study suggests that the importance of Sankruti in
Ayurveda
is
best
understood
through
the
intellectual
lineage
associated
with
his
name
rather
than
by
attributing every later yogic teaching directly to him. Rishi Sankruti attended the conclave of rishis held
beneath the Himalayas some 7000 years ago. This not only shows his interest in medical science but also
shows
him
as
a
caring
person
for
mankind's
suffering.
Hence,
exploring
the
life
of
Sage
Sankruti
is
essential to understand his contribution to Ayurveda.

Keywords:
Sankruti,
Kusha
Sankrutyayana,
Charaka
Samhita,
Vata
Dosha,
Vatakalakaliya
Adhyaya,
Dattatreya, Yoga, Nadis.
.

1
Dept. of Rog Nidan, SAM College of Ayurvedic Sciences, Raisen (MP)
–
464 551

Article Info:
Article Received on : 04/09/2026
Article Reviewed on: 10/09/2026
Article Published on : 15/10/2026

Corresponding Author:
Prof. Dr. Subhash Waghe
ORCID ID:
0009
-
0006
-
2776
-
5549

Cite
this
article
as:
-
Waghe
S.
An
Introduction
To
Rishi
Sankruti
Mentioned
in
Charaka
Samhita
and
Evaluation
of
His
Contribution
To
Ayurveda.
International
Journal
of
Diagnostics
And
Research.
2026Oct20;4(1):146
–
57.
doi:10.5281/zenodo.23492399

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146

Introduction :

Ayurveda developed within the broader intellectual
environment
of
ancient
India,
where
medicine,
philosophy, spirituality, Yoga and natural sciences
were
not
treated
as
completely
independent
disciplines.
The
classical
Ayurvedic
Samhitas
frequently preserve the names of ancient sages who
participated
in
scholarly
assemblies,
expressed
independent
opinions
and
contributed
to
the
development of medical knowledge.

The
Charaka
Samhita
particularly
reflects
this
dialogical
tradition.
Different
chapters
record
discussions among physicians and sages concerning
fundamental
questions
of
physiology,
pathology,
therapeutics, diet, pharmacology and healthy living.
One
such
important
intellectual
assembly
is
described in the twelfth chapter of the Sutrasthana,
traditionally
known
as
Vatakalakaliya
Adhyaya
.
The sages assembled to examine the beneficial and
harmful
aspects
of
Vata,
including
its
qualities,
aggravating
factors,
pacifying
factors
and
physiological activities.In this discussion, the name
Kusha
Sankrutyayana
occurs.
The
text
records
his statement concerning the six qualities of Vata:

Ruksha-laghu-shita-daruna-khara-vishadah
shad
ime Vata-guna bhavanti.

Thus,
the
six
qualities
are
Ruksha
(dry),
Laghu
(light),
Shita
(cold),
Daruna
(harsh)
,
Khara
(rough/coarse) and
Vishada
(non-slimy/clear).

The
designation
Sankrutyayana
is
significant
because
it
indicates
descent
from,
or
association
with, Sankruti. Therefore, studying Sankruti and his
lineage
can
provide
useful
historical
context
for
understanding
the
transmission
of
Ayurvedic
knowledge.

This
article
therefore
introduces
Rishi
Sankruti,
examines his lineage and associated literature, and
critically
assesses
the
Sankruti
tradition's
contribution to Ayurveda.

Aim And Objectives :

Aim

To
study
the
identity,
lineage
and
literary
references
associated
with
Rishi
Sankruti
and
critically evaluate his contribution to Ayurveda.

Objectives

Materials And Methods :

The
present
study
is
a
classical
textual
and
historical
review.
We
examined
primary
and
secondary
literary
sources
relating
to
Rishi
Sankruti.

The principal sources included:

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The
material
was
analysed
under
the
following
headings:

Where modern physiological terminology is used, it
is
presented
only
as
an
interpretative
comparison
and not as an assertion that the ancient texts used
modern anatomical or physiological concepts.

Review Of Literature :

Parents and Siblings of sage Sankruti

Rishi Sankruti was the son of the famous Rajarshi
sage
‘
Vishwamitra
’.
His
mother’s
name
was
‘Renu’
. His other brothers were Galava, Mudgala,
Sushruta,
Yagyavalkya,
Madhuchhanda,
Jaya,
Devala, Kacchapa, Harita, Panin, Bhabru, Parthiva,
Devrata,
Shalankayan,
Bashkala,
Karisha,
Kaushika,
Saindhawayana,
Badarayana,
Amagharshan, Lohita, and Yamadoota.
[1]

Progeny of sage Sankruti

The reference to the son of sage Sankruti appears in
the Charaka Samhita Sutrasthana, chapter 12, in the
context
of
a
discussion
on
the
properties
of
substances.
His
son,
named
‘Kusha’
Phad,
participated
in
this
discussion
with
sages
like
Marichi,
Bhadrakapya,
Vayorvid,
Dhamargava,
Kankayana,
etc
.
They
indicate
the
father’s
name;
the
word
Sankrutyayan
is
used.
He
had
kept
his
views
on
the
properties
of
Vata
dosha.
It
also
mentions
that
Sankruti
belonged
to
the
Kaushik
lineage. Hence, it is proved that Sage Sankruti was
the son of the legendary Sage Vishwamitra.
[2]

Conversation Between Sankruti & Dattatreya

The dialogue between Rishi Sankruti & Dattatreya
is recorded in a book called Avadhutopnishada, in
which
Lord Dattatreya
explains the importance of
the
Avadhoota
condition.
Sankruti
asked
lord
Dattatreya what Avadhoota is, what its condition is,
what
its
features
are,
and
what
its
activities
are.
Lord
Dattatreya
replied
that
the
A
alphabet
in
Avadhoota
indicates
Avinashi
Tatva
(immortal
principle), V indicates
Varan Yogya
(which can be
accepted), who is free from materialistic bonding is
Avadhoota
.
The
Yogi
purusha
(person
who
practices
Yoga)
who
thinks
above
the
AshramVyawstha
(4
stages
of
life)
and
Varna
Vyawastha
(Class
system)
and
always
has
concentration in Atma (soul) is
Avadhoota
. Such a
yogi person likes the head and hands as pleasures,
and
the
soul
as
joy.
Immortality
can
be
achieved
only
by
sacrifice.
Nothing
is
clean
or
unclean;
nothing
is
Dharma
or
Adharma
for
such
yogis.
They
roam
wherever
they
wish,
with
or
without
clothes (
Digambar Awastha
). As the fire digests

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everything,
the
yogi
assimilates
all
that
is
to
be
consumed. Since the yogis have a stable mind, they
do not
need samadhi.
Yogis
neither worship
gods
nor ask anyone to. They neither do the Veda Pathan
nor
ask
anyone
to
do
that.
They
simply
observe
things neutrally.
[3]

Conversation Between Sankruti & Dattatreya

The dialogue between rishi
Sankruti & Dattatreya
is reflected in a book called Jabal Darshnopnishada.
Here,
Sankruti
is
referred
to
as
Lord
Dattatreya's
disciple.
Once,
Sankruti
asked
Lord
Dattatreya
to
describe
Ashtang
Yoga
(eight-fold
yoga)
so
he
could
become
Jivan
Mukta.
Accordingly,
lord
Dattatreya
replied
that
Yama,
Niyama,
Asana,
Pranayama,
Pratyahara,
Dharana,
Dhyana,
and
Samadhi
are the eight parts of Yoga. Further,
Yama
and
Niyama
are of 10 types.
Asanas
are of 8 types.
Dhyana
is
of
2
types.
Types
of
Yama
are
-
1.
Ahinsa,
2.
Satya,
3.
Asteya,
4.
Brahmacharya,
5.
Daya,
6.
Arjava,
7.
Kshama.
8.
Dhairya,
9.
Alpa
Ahar, 10. Pavitrata.
[4]

Lord Dattatreya Explaining The
Yama
To
Sankruti

When
anyone
hurts
anybody
by
body,
speech
or
mind, then it is called
Hinsa
(Violence). Whatever
is
seen,
heard,
tasted,
felt,
and
smelled
by
the
sensory
organs
is
the
Satya
(truth).
Avoiding
all
materialistic
desires
like
wearing
garlands,
gems
etc
is
Asteya
(disliking
fo
desires).
Avoiding
the
woman psychosomatically on all other days except
for
the
period
of
ovulation
is
Brahmacharya
(celibacy).
Keeping
the
same
feelings
for
son,
daughter,
friend
and
all
others
is
Arjava
(simpleness).
Even
when
enemies
hurt
you
physically, mentally, or with their words, forgiving

them
is
Kshama
(forgiveness).
Having
the
firm
affirmation
that
oneself
is
not
different
from
the
soul is
Dhruti
(Firmness of Thought). Consuming a
diet in low quantity, i.e., 2 parts food, 1 part liquid,
and keeping 1 part free for wind, is what is called
Mitaahara
(restricted
diet).
Keeping
the
outside
body
clean
with
water
and
the
inside
clean
with
Atmachintan
(thinking
about
the
sole)
is
called
Shuchita
(cleanliness).
[5]

Lord Dattatreya Explaining The Yama To
Sankruti

Types
of
Niyama
are
-1.
Tapa,
2.
Santosh,
3.
Astikata, 4. Dana, 5. Ishwara Poojan, 6. Siddhant
Shrawana, 7. Hiya, 8. Mati, 9. Japa, 10. Vrata
.

Making
the
body
emaciated
by
observing
the
difficult
procedures
like
Chandrayan
Vrata
described in the Vedas is called
Tapa
(Leaning the
body
by
metabolic
heat).
Also,
thinking
about
Moksha and the bonding of the Atma
also
comes
under the purview of
Tapa
.

Remaining happy in whatever is achieved is called
Santosha (contentment). Donating properly earned
wealth to a truly needy person in despair falls under
the definition of
Dana
(donation). Staying free of
anger
and
false
speech,
not
hurting
anyone
with
words or violence, is the
Eshwar Poojana
(worship
of
God).
Always
thinking
that
Atma
(sole)
is
the
only
source
of
happiness
and
it
is
indefinite
and
best,
and
hearing
this
again
and
again
is
what
is
called
Siddhanta
Shrawana
(Rehearing
the
principal
concept).
Restraining
from
unwarranted
business or works, contraindicated in the Vedas, is
Hiya
(Modesty).
Uttering
the
Vedokta
mantras
(rhymes) again and again is called
Japa
(Chanting).

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There are two types of
japa:
1.
Vachika
(utterance),

2.
Manasika
(Silently in the mind).

Types of Asanas are -1.
Swastika, 2. Gomukha, 3.
Padma, 4. Veera, 5. Simha, 6. Bhadra, 7. Mukta, 8.
Mayura
.
Here,
Lord
Dattatreya
described
the
8
yogic postures.

After
successfully
achieving
the
first
3
stages
consisting of Yama, Niyama and Asana, one should
go
for
Pranayama.
After
this,
lord
Dattatreya
described
the
different
types
of
Nadis
(nerves)
in
the
body,
their
location,
function,
etc.
After
that,
lord
Dattatreya
described
the
Nadi
Shodhana
(purification
of
nerves)
process.
After
that,
Lord
Dattatreya
described
the
detailed
process
of
Pranayama
.
After
that,
Lord
Dattatreya
described
Pratyahara
.
After
that,
Lord
Dattatreya
described
Dharana
.
After
that,
Lord
Dattatreya
described
Dhyana
. After that,
Lord Dattatreya described the
process of Samadhi.

Hearing
this,
Rishi
Sankruti
assimilated
it
and
remained
free
from
all
worries
and
pain,
experiencing endless joy.
[6]

Lord Dattatreya Explaining The
Pranayama
To
Sankruti

Lord Dattatreya told rishi Sankruti that Pranayama
consists of 3 stages, viz. 1.
Pooraka
(inhaling the
air),
2.
Kumbhaka
(withholding
the
air),
and
3.
Rechaka
(expelling the air). One should inhale the
atmospheric
air
through
the
right
nostril
with
the
help of a nerve called ‘Eda’ slowly ov
er the period
of counting numbers from 1 to 16 (approximately 1
minute).
Then
hold
the
air
and
count
up
to
64
(approximately
4
minutes).
Then
exhale
slowly
through the left
nostril
with
the help
of the nerve
called ‘Pingala’ while counting up to 32

(approximately 2 minutes). This constitutes one

Pranayama.
Start
the
next
pranayama
through
the
left
nostril.
The
process
should
be
repeated
alternately.
The
person
should
practice
it
daily.
Pranayama purifies the mind and gives controlling
power. It makes the body disease-free. This can be
practised three times a day. The person can stabilise
the air between the eyebrows, in the umbilicus, or
in the toes to alleviate diseases.
[7]

Lord Dattatreya Explaining The Pratyahara To
Sankruti

Lord Dattatreya told Rishi Sankruti that controlling
sensory and motor desires, and not giving them the
desired
objects,
is
called
‘Pratyahara’.
This
helps
control
the
mind
in
the
long
run.
The
person
practising Yoga should sit in Swastikasana, inhale
atmospheric air through the base of the teeth, and
then stabilise it in the throat. Later, stabilise it in the
chest,
then
in
the
umbilical
area,
then
in
the
perineum, then in the thighs, then in the knees, then
in the calves, then in the toes. Learned to call this
process Pratyahara.
[8]

Lord Dattatreya Explaining The
Dharana
To
Sankruti

Lord Dattatreya told rishi Sankruti that the learned
person
should
see
the
Para
Brahma
(almighty
principle)
in
his
or
her
soul
and,
by
everyday
practice, consolidate this pinpointed, fixed thinking.
One
should
see
the
universe
in
the
body.
One
should
see
the
external
space
in
the
spaces
and
cavities
of
the
body.
The
external
air
should
be
considered
in
the
internal
tissue
respiration.
The
external
water should be seen in
the body's water
content.
The
external
fire
should
be
seen
in
the
appetite (HCl) in the stomach. The external soil

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should
be
seen
in
the
body's
solid
content.
On
every
thought,
one
should
utter
the
seed
Mantras
Ham,
Yam,
Ram,
Vam,
Lam
respectively
and
practice Pranayama.
[9]

Lord Dattatreya Explaining The
Dhyana
To
Sankruti

Lord Dattatreya told rishi Sankruti that focusing all
attention
on
the
fact
that
the
Para
Brahma
(almighty
principle)
is
my
soul
is
the
process
of
Dhyana
in
Yoga.
Think
that
the
soul
is
detached.
From the body and is not affected by materialistic
pain, desires, etc. Think that the soul is constantly
happy.
[10]

Lord Dattatreya Explaining The
Samadhi
To
Sankruti

Lord
Dattatreya
told
rishi
Sankruti
that
when
an
individual
practising
yoga
firmly
thinks
that
his
soul
is
only
the
almighty
principle
present
in
the
body,
that
stage
is
called
Samadhi.
When
an
individual sees both things as one (Adwaita), that is
Samadhi. At this stage, a person thinks he is neither
the
collection
of
sensory
motor
organs
nor
the
mind, but the Shiva-like almighty principle; the rest
is
Maya
(illusion).
[11]

Contribution To Ayurveda

In
Charak
Samhita
Sutrasthana
chapter
12,
verse
no. 4, there is a reference to sage Sankruti wherein
he had participated in the symposium. He had kept
his views on the properties of Vata
dosha
. He is of
the
view
that
Rukshata
(dryness),
Laghuta
(lightness),
Sheetata
(coolness),
Darunata
(cracking),
Kharata
(roughness),
Vishadata
(clearness)
are
the
properties
of
Vata.
It
also
mentions
that
Sankruti
belonged
to
the
Kaushik
lineage. Hence, it is proved that Sage Sankruti was

the son of legendary Brahma-rishi Vishwamitra.
[12]

Lord Dattatreya Explaining The
Nadis
(Nerves)
To Sankruti

Lord Dattatreya told rishi Sankruti that the body's
height is 96 fingers. At around the perineum, there
is
an intermixed, rounded nerve plexus, bulb-like,
like a hen's egg. From the centre of that bulb, a big
nerve
called
‘
Sushumna
nadi’
or
‘
Brahma-
nadi’
(spinal cord) arises and, from the back side, moves
upward,
running
below
the
protection
of
the
vertebrae of the vertebral column (
prushthamadhya
sthit
Asthi
veenadanada
)
and
enters
the
brain
(
mastak paryanta
). In the human body, there are 72
thousand nerves; of these, 14 nerves are main; viz.
1.
Sushumna,
2.
Eda,
3.
Pingala,
4.
Saraswati,
5.
Varuna, 6. Pusha, 7. Yashaswini, 8. Hastijivha, 9.
Alambusa,
10.
Kuhu,
11.
Vishvodara,
12.
Payaswini, 13. Shankhini, and 14. Gandhari.

On the right side of the Sushumna (spinal nerve),
there is the Pingala nerve, and on the left side of the
Sushumna,
the
Ida
nerve
is
situated
and
supplies
the
left
nostril.
The
right-sided
Pingala
nerve
supplies the right nostril. The Saraswati and Kuhu
nerves
are
situated
on
the
sides
of
the
Sushumna
(spinal
cord).
They
supply
the
upper
and
lower
halves
of
the
body.
Saraswati
nerve
supplies
the
upper portion up to the tongue. Anterior to the Eda
is the Hastijivha nerve, and posterior to the Eda is
the
Gandhari
nerve.
Hastijivha
supplies
up
to
the
left
great
toe.
Gandhari
nerve
supplies
up
to
the
right eye. Pusha nerve lies posterior to the Pingala
nerve, and the Yashwini nerve lies anterior to the
Pingala
nerve.
Pusha
nerve
supplies
the
left
eye,
whereas
Yashaswini
supplies
up
to
the
left
great
toe. Vishvodara nerve is situated between the Kuhu

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and Hastijivha nerves, and it supplies the umbilical

region.
Varuna
nerve
is
situated
between
the
Yashaswini and Kuhu nerves. Payaswini is situated
between
the
Pusha
and
Saraswati
nerves,
and
it
supplies
the
right
ear.
Shankhini
supplies
the
left
ear and temporal region.

There are 10 types of
Vatas
(nerve impulses) that
flow through these nerves (
Nadishu Charati
); viz.
1. Pran, 2.
Udan, 3. Vyan, 4. Saman, 5. Apan,
6.
Nag, 7. Koorma, 8. Krukal, 9. Devadatta, and 10.
Dhananjaya. Of these 10, only 05 are main, and of
those,
only
2
mainly
govern
bodily
processes.
Those are Prana and Apana Vayu.

Prana
Vayu
moves
in
the
nerves
supplying
the
nose, mouth, chest, and abdomen, and in the nerves
supplying
the
muscles
of
inspiration.
The
Apana
Vayu
moves
in
the
nerves
supplying
the
anus,
reproductive
organs,
thighs,
knees,
calves,
lower
abdomen,
and
lumbar
region.
Vyana
Vayu
moves
in
nerves
supplying
both
ears,
both
eyes,
both
shoulders,
both
ankles
and
the
throat.
Udan
Vayu
moves
in
nerves
supplying
the
upper
and
lower
extremities and in nerves supplying the muscles of
expiration. Saman Vayu moves in nerves supplying
the Gastrointestinal tract.

Rest Naga, Krukala, etc Vatas stay in the skin and
bones of the individual.

Functions of Prana Vata :

Expiration,
inspiration,
and
producing
defensive
coughing
are
the
functions
of
the
nadi
(nerve)
impulse called Prana Vayu.

Functions of Udan Vata :

Taking
the
contents
of
the
abdominal
and
chest
cavities upwards is the function of the
nadi
(nerve)
impulse called Udan Vayu.

Functions of Apan Vata :

Urination and defecation are the functions of
nadi
(nerve) impulse called Apan Vayu.

Functions of Vyana Vata :

The
circulation
of
blood,
and
assistance
in
respiration
and
other
sensory
and
motor
functions
of the eyes and ears, are the functions of the
nadi
(nerve) impulse called Vyana Vayu.

Functions of Saman Vata :

Peristalsis,
assistance
in
digestion,
absorption
and
assimilation
of
food
are
the
functions
of
nadi
(nerve) impulse called Saman Vayu

Functions of Naga Vata :

Eructation
and
emesis
are
the
functions
of
nadi
(nerve)
impulse
called
Naga
Vayu.
This
Vayu
works
in
conjunction
and
congruence
with
Udan
Vayu.

Functions of Koorma Vata :

Closure
and
opening
of
eyes
and
other
ocular
movements
are
the
functions
of
nadi
(nerve)
impulse called Koorma Vayu. This Vayu works in
conjunction and congruence with Vyan Vayu.

Functions of Krukal Vata :

Arousal
of
hunger
and
thirst
are
the
functions
of
nadi
(nerve)
impulse
called
Krukal
Vayu.
This
Vayu
works
in
conjunction
and
congruence
with
Saman Vayu.

Functions of Devadatta Vata :

Governance
of
sleep
is
the
function
of
the
nadi
(nerve) impulse called Devadatta Vayu.

Functions of Dhananjaya Vata :

Maintaining
functions
of
the
skin,
like
sweating,
complexion,
etc
are
the
functions
of
the
nadi
(nerve) impulse called Dhananjaya Vayu.
[13]

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Sankruti in Charaka Samhita

The Charaka Samhita Sutrasthana, chapter 12,

mentions the son of sage Sankruti in a discussion of
the properties of substances (
Gunas
).
[14]

OBSERVATIONS

Lineage and Parentage of Rishi Sankruti

The genealogical tradition identifies Sankruti with
the lineage of the celebrated sage Vishwamitra. The
Harivamsha
gives
a
genealogy
of
Vishwamitra's
descendants
and
includes
Sankruti
among
his
sons/descendants.

The relevant passage is traditionally cited from the
Harivamsha
Purana
,
Khila
Sthana,
Harivamsha
Parva, chapter 27.

According to the source the author cites, Sankruti's
mother
was
Renu
.
The
genealogical
account
also
mentions several other descendants associated with
Vishwamitra.

This
association
is
important
for
interpreting
the
term
Sankrutyayana
in
the
Charaka
Samhita
.
The
designation indicates lineage and links Kusha to the
Sankruti tradition.

Contribution
of
Kusha
Sankrutyayana
to
the
Understanding of Vata

The most direct Ayurvedic contribution associated
with
the
Sankruti
lineage
is
the
systematic
description of Vata qualities.

Vata
is
subtle,
mobile
and
difficult
to
perceive
directly.
Therefore,
its
physiological
and
pathological
behaviour
is
understood
through
its
qualities and actions.

The
six
qualities
attributed
to
Vata
provide
an
important diagnostic and therapeutic framework.

Ruksha

Rukshata
denotes dryness. Excessive dryness can

manifest clinically as dryness of skin, mucosa and
other tissues, constipation and roughness.

Laghu

Laghu
means
lightness.
It
indicates
a
tendency
toward
reduced
heaviness
and
stability
and
is
important in understanding Vata aggravation.

Shita

Shita
represents
coldness.
Cold
environmental
exposure,
cold
food
and
other
cold
qualities
are
traditionally considered capable of increasing Vata.

Daruna

Daruna
may be interpreted as hardness, rigidity, or
instability,
depending
on
the
interpretative
tradition.
It
conveys
the
non-smooth
or
irregular
character of Vata.

Khara

Khara
means
rough
or
coarse.
This
quality
helps
explain
the
roughness
associated
with
aggravated
Vata.

Vishada

Vishada
indicates
non-sliminess
or
clarity.
It
represents the absence of the unctuous and cohesive
characteristics associated particularly with Kapha.

Together,
these
six
characteristics
provide
a
qualitative model for understanding Vata.

Discussion :

The Matsya Purana refers to another Sankruti, the
grandson of sage Bhardwaja. Bharata’s adopted son
was Bhardwaja
, and Bhardwaja’s
son was Manyu.
This Manyu had four sons, viz. 1. Brihatkshatra, 2.
Mahaveerya, 3. Nara, and 4. Garga. Among them,
Nara’s son was Sankruti. But this Sankruti and the
Sankruti
present
in
the
7000-year-old
Ayurvedic
conference are different. That Sankruti is definitely
sage Vishwamitra’s son Sankruti. His
descendants

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were called Sankrutyayan.

Lord Dattatreya also gave the knowledge of nerves,

their
location,
their
types
and
functions,
types
of
Vata
and
their
function,
in
his
teaching
to
his
disciple
Sankruti,
which
are
part
of
Ayurvedic
physiology. In Charak Samhita, Sutrasthana chapter
12,
there
is
a
reference
to
Sage
Sankruti,
who
participated
in
the
symposium.
He
had
kept
his
views on the properties of Vata. He is of the view
that
Rukshata
(dryness),
L
aghuta
(lightness),
Sheetata
(coolness),
Darunata
(cracking),
Kharata
(roughness),
Vishadata
(clearness)
are
the
properties of Vata.

The study of Rishi Sankruti presents an important
challenge
because
several
individuals
named
Sankruti
appear
in
different
genealogical
and
literary traditions. Indiscriminate identification can
therefore lead to historical confusion.

One
tradition
associates
Sankruti
with
Vishwamitra.
Another
genealogical
account
may
mention
a
different
Sankruti
belonging
to
another
lineage.
Consequently,
each
reference
must
be
interpreted in its own textual context.

The
Charaka
Samhita
provides
the
strongest
Ayurvedic
evidence
relevant
to
the
present
study.
Importantly,
however,
the
direct
speaker
in
Sutrasthana
12.4
is
Kusha
Sāṅkṛtyāyana
,
not
Sankruti
himself.
The
verse
explicitly
introduces
Kusha
and
attributes
to
him
the
six
qualities
of
Vata.

Therefore,
the
most
academically
defensible
conclusion
is
that
the
Charaka
Samhita
preserves
an
Ayurvedic
contribution
of
the
Sankruti
lineage
,
represented
directly
by
Kusha
Sankrutyayana.

This
distinction
does
not
diminish
the
importance
of Sankruti. On the contrary, the designation

Sāṅkṛtyāyana
indicates that a recognized lineage of
intellectual transmission existed and that the views
associated with that lineage were incorporated into
the Ayurvedic scholarly tradition.

The
six
Vata
qualities
are
particularly
important
because
they
form
the
basis
for
a
qualitative
understanding
of
doshic
physiology.
The
chapter
subsequently
explains
that
repeated
exposure
to
similar
qualities,
substances
and
activities
aggravates Vata.

This
illustrates
a
central
Ayurvedic
therapeutic
principle:

“Similar
qualities
increase;
opposite
qualities
decrease.”

The
importance
of
this
principle
extends
beyond
Vata. It represents one of the fundamental methods
through
which
Ayurveda
interprets
interactions
between
diet,
lifestyle,
environment,
body
and
disease.

Historical And Textual Limitations :

A critical scholarly article must also acknowledge
the limitations of the available evidence.

First,
traditional
statements
alone
cannot
establish
the historical dating of Sankruti and the associated
gatherings with modern chronological precision.

Second, the claim that Sankruti personally attended
a medical conference about 7,000 years ago should
be presented as a traditional literary account, not an
independently verified historical fact.

Third, conclusively identifying every person named
Sankruti across different Puranic and Upanishadic
texts
as
one
historical
individual
cannot
be
established.

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Fourth, the yogic descriptions of Nadis should not
be presented as literal descriptions of modern

anatomical
nerves
without
qualification.
They
represent a traditional subtle-physiological model.

Fifth,
the
Charaka
Samhita
reference
must
be
accurately
attributed
to
Kusha
Sankrutyayana
,
thereby avoiding the common error of assigning the
exact
statement
of
Sutrasthana
12.4
directly
to
Sankruti.

These
qualifications
strengthen,
rather
than
weaken, the study's scholarly value.

Conclusion :

Rishi Sankruti represents an important figure within
the
broader
intellectual
and
spiritual
traditions
of
ancient India and is traditionally associated with the
lineage
of
Vishwamitra.
His
significance
to
Ayurveda
is
particularly
evident
through
the
reference
to
Kusha
Sankrutyayana
in
Charaka
Samhita
, Sutrasthana 12.4.

The
six
qualities
of
Vata
—
Ruksha,
Laghu,
Shita,
Daruna,
Khara
and
Vishada
—
preserved
through
the
Sankrutyayana
lineage
constitute
an
important
contribution
to
Ayurvedic
physiology
and
clinical
reasoning.
These
qualities
provide
a
systematic
basis
for
understanding
Vata
and
its
aggravation
through similar qualities.

The
Sankruti
–
Dattatreya
dialogues
preserved
in
Avadhutopanishad
and
Jabaladarshanopanishad
further
associate
Sankruti
with
the
traditions
of
Yoga,
Pranayama,
Nadi
physiology,
sensory
control,
concentration,
meditation
and
Samadhi.
These
traditions
demonstrate
the
historical
convergence
of
physical,
physiological,
psychological and spiritual disciplines in ancient

Indian thought.

However, textual precision is
essential. The direct
speaker in
Charaka Samhita
Sutrasthana 12.4 is

Kusha
Sāṅkṛtyāyana
,
described
as
belonging
to
the Sankruti lineage. Thus, the contribution should
preferably
be
described
as
the
contribution
of
the
Sankruti/Sankrutyayana
intellectual
tradition
,
rather than attributing the verse directly to Sankruti
himself.

Overall, Sankruti's importance lies not only in his
genealogical
identity
but
also
in
the
intellectual
tradition
his
descendants
represent.
The
preservation of his lineage in Ayurvedic and yogic
literature
reflects
the interdisciplinary
character
of
ancient
Indian
knowledge
systems
and
provides
valuable
material
for
the
historical
study
of
Ayurveda.

References :

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Vistar
Trust,
Mathura
(India)
-281003,
2019,
pg. 25-29

8, verse no. 1-9, first edition, published by Yug
Nirman Yojana Vistar Trust, Mathura (India) -
281003, 2019, pg. 112-113

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Declaration :

Conflict of Interest :
None

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ISSN: 2584-2757

DOI :
:10.5281/zenodo.23492399

Dr. Subhash Waghe
Inter. J.Digno. and Research

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