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Agnikarma in Ayurvedic Classics a Procedures

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Agnikarma in Ayurvedic Classics a Procedures INTERNATIONAL AYURVEDIC MEDICAL JOURNAL International Ayurvedic Medical Journal, (ISSN: 2320 5091) (November, 2017) 5(11) AGNIKARMA IN AYURVEDIC CLASSICS AND SOME SPECIAL SIMILAR PROCEDURES - A REVIEW Prasanth K S1, Ravishankar A G2, Sreelekha M P3 1PG Scholar, 2Professor, Department of PG studies in Shalyatantra, Alva’s Ayurveda Medical College, Moodbidri, Karnataka, India 3Assistant Professor, Department of Shalyatantra, Govt. Ayurveda College, Thiruvananthapuram, Kerala, India Email: [email protected] ABSTRACT Agnikarma has been explained as one among the Anushastras having greater importance in the man- agement of diseases. All Ayurvedic classics have described the Agnikarma in curing different disorders. It can be done as Pradhanakarma in some disorders and Paschatkarma to cure the complications in some other contexts. Its importance lies in its action, because of its ability to cure the diseases, which can’t be cured by the Bheshaja, Shastra and Ksharakarma. In Agnikarma the recurrence of the diseases will not be there if once they are treated and cured by it. Agnikarma is superior to Kshara by means of its action. Agnikarma is always utilized as the ultimate measure while considering the Yantra, Shastra, Anushastra, Kshara etc. Agnikarma is the ultimate measure for the haemostasis among the four Raktastambhana measures. The similar procedures like ‘Tau Dam’, Moxibustion and the cautery used by Hippocratus are also there. In this article made an attempt to compile an insight view on Agnikarma and mentioning the similar procedures which are practiced and even practicing are presented in a sys- tematic way. Keywords: Agnikarma, Tau Dam, Moxibustion, Cauterisation INTRODUCTION The destruction of tissues with a hot instrument, cauterization used today are electrocautery and an electric current or a caustic substance is chemical cautery. Cautery can also mean the known as cauterization and the substance used branding of a human, either recreational or for it, is known as cautery. The main forms of forced. Accidental burns can be considered cau- Prasanth K S Et Al: Agnikarma In Ayurvedic Classics And Some Special Similar Procedures - A Review terization as well. In modern medicine, there is The word ‘Agni’ has derived from the Dhatu no use of therapeutic burn i.e. Samyak Dagdha. ‘Agativyapnoti’ which spreads very fast every- But on the other form, uses of Agnikarma as for where. coagulation and tissue destruction are being Nirukti: The word Agni is having two kinds of used. It is one of the parasurgical procedures of Nirukti and are depending upon its Swarupa and branding by fire (Thermal cautery). Agni is Swabhava5 mentioned as an Upayantra. Hot cauters were According to Swarupa- which spreads to applied to tissues or arteries to stop them from various parts or organs, is called Agni. bleeding. Cauterization was used to stop heavy According to Swabhava- which moves in bleeding, especially during amputations. The upward direction, is called Agni. procedure is simple: a piece of metal will be We can club this statements and define it as heated over fire and applied to the wound. This which spreads by moving upward is called Agni. would cause tissues and blood to heat rapidly to This is a very scientific explanation given by extreme temperatures and in turn leads to co- our Acharyas in the Ancient period. The same agulation of the blood and thus controlling the can be supported by the natural phenomenon bleeding, at the cost of extensive tissue damage. occur in the atmosphere, which we observe in There are some procedures which were used at day to day life, and it is the state of atmospheric ancient time having similarities to Agnikarma. air in the presence of moist and heat. The pres- They were conducted for some particular condi- ence of the moist in the air makes the air heavi- tions at that time. Some procedures are nowa- er, so it moves downwards whereas the presence days also continuing in practice at different of heat in the air makes the air lighter so it places. Like Agnikarma as in Ayurvedic classics moves upwards. The same natural phenomenon it is also very effective in some particular condi- has been mentioned earlier in respect of Agni. tions which are hampering the daily routine. Nirukti of Agnikarma AYURVEDIC CLASSICAL REVIEW The following can be taken as definitions of the Definition: terminology ‘Agnikarma’. The word Agnikarma consists of ‘Agni’ + ‘Agnaukarma Homey Agnihotradau Agnikarma ‘Karma’ i.e. Heat + Procedure. tatah Agni: Krtve Iti Smruti, Agnikaryadayo Anyatra’ Vyutpatti: The word Agni is a masculine gender ‘Granthyadin Rogeshu Dagdha Shalakadibhihi (Pullinga Vachi Shabda). The word Agni has Prayojye Dahakarye’ been derived from the Dhatu ‘Agigato’ and ‘Agnina Kritva Yat Karma, Agne Sambandhi Va formed as- Yat Karma, Tatagnikarma’ “Since it acquires the highest position or most From the above Shloka it can be understood that important position in the body compared to oth- the term “Agnikarma” was used in multivariate er.” meanings in all the conditions in which the use “Which has a direction always towards up.” of Agni was unexceptional. It also points to- ‘Agni’ obtained by the Lopa of word ‘Agi’ and wards the normal and usual, physical behaviour ‘ni’ of Agni i.e. burning. IAMJ: NOVEMBER, 2017 4203 Prasanth K S Et Al: Agnikarma In Ayurvedic Classics And Some Special Similar Procedures - A Review In Veda and Purana ‘Agnikarma’ refers to the Suitable Time for Agnikarma (Agnikarma Ka- use of Agni in the Yagas such as Agnihotra, and la): also other deeds which are accomplished by the Thermal cautery can be done in all season, ex- use of Agni. This explanation can be taken as cept Sharat (autumn) and Grishma (summer).58 the general definition for Agnikarma. In Sharat there is a Prakopa of Pitta and From the Ayurvedic point of view Agnikarma Agnikarma also aggravates Pitta which may has a more specific meaning. According to lead to be Pitta Prakopa Avastha, due to this Dalhana there are two important usages to be reason. stressed upon, “Agnina Krutva Yat Karma” and As Agnikarma is contraindicated in Sharat and “Agne Sambandhi Karma”. The first usage Grishma Ritu, in diseases of emergency, it can points to the innate characteristics of Agni and be done in all seasons after adopting counter its Karma thereby. This Karma can be consid- methods. Dalhanacharya mentions ered as of Agni in Jaivasvarupa, Agni Sheetachadana, Sheeta Virya Bhojana and Mahabhuta or Agni which is external and in its Pradeha with Sheeta Virya Dravya (covering gross form. the body or site of burning with moist cloth, use Since Susruta has already mentioned about of cold foods and applying cooling pastes), as Shareera Antargata Agni earlier, this explana- the counter methods to mitigate the effect of tion probably points towards the Agni in its burning. gross form. The second part of the commentary Pathya – Apathya seems to give more importance to the utility and Since Agnikarma is associated with produc- positive aspects of Agni. In Ayurveda this posi- tion of wound its proper healing is of utmost tive utility is in Chikitsa. Therefore it can be importance. All the Pathya – Apathya men- considered that, Agnikarma refers to the actives tioned for Vrana in general are to be consid- of Agni due to its innate Guna and also to its ered in this case also. effective usage in Chikitsa. Susruta has dedicated a separate chapter For diseases of Twak Dhatu (skin): Pippali, Vranitopasaniya for the description of Pa- Ajashakrit (Excreta of goat), Godanta thya and Apathya of Vranita. All the de- (Cows teeth), Shara (Arrow head), Shalaka scriptions as per the above mentioned (Metal rod) - Loha Shalaka i.e. made of Iron Adhyaya are important in the case of Dag- For diseases present in Mamsa Dhatu (mus- dha Vrana. cle): Jambavoushta: a piece of black stone Practically it is found that wetting the burnt made like a Jambuphala (fruit of Syzygium surface often causes increase in pain and cumini, Eugenia jambolana Lam), Rods of discharge and exposes the area to super other metals like Tamra, Rajata etc are used. added infections, hence it has to be avoided. For diseases of Sira, Snayu, Sandhi and Indications Asthi Dhatus (vessels, ligaments, joints and Severe pain caused by Vata in the skin, Bones): Kshaudra or Madhu (Honey), Guda muscles, veins, ligaments, bony joints and (Jaggery), Sneha- Ghrita, Taila, Vasa and bones Majja IAMJ: NOVEMBER, 2017 4204 Prasanth K S Et Al: Agnikarma In Ayurvedic Classics And Some Special Similar Procedures - A Review Ulcer with fleshy growths which are ele- Careful assessment of the symptoms of the vated, hard and without sensation diseases, the vital spots and Rogi Bala and Tumours, haemorrhoids, fistula in ano, Ritu. glands in neck By considering the above mentioned things Filariasis, warts on skin, moles, hernia, tear- doing the Agnikarma by selecting the mate- ing of the joints and veins, sinus, profuse rial heating it and placing over the site for haemorrhages required time. Proper instrumentation (Agropaharaniyani) Paschat karma The Roga and Rogi Pariksha should be con- Application of paste of Ghrita and Madhu to duct properly for the correct diagnosis and the burnt area for identifying the structures involved in the Application of paste of drugs which are condition (Sira, Snayu, Sandhi and Asthi). Snigdha and Sheeta Virya. The Agnikarma room should be well pre- Pathya, Apathya & Follow Up: In pared with all required Agropaharaniyani Agnikarma procedure, we make Samyak described by Acharya Susruta. Dagdha Vrana (therapeutic burn). It is nec- Prepare Triphala Kashaya for Prakshalana essary that it should be healed without any of the local part of patient. complications. So, all the Pathya-Apathyas Yashtimadhu Churna, small pieces of which have been described by Acharya Kumari Patra, Plota (gauze piece), Pichu Susruta are advised here.
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