International Ayurvedic Medical Journal

INTERNATIONAL AYURVEDIC MEDICAL JOURNAL

International Ayurvedic Medical Journal, (ISSN: 2320 5091) (August, 2017) 5(8)

AN OVERVIEW OF CONCEPT OF AGNI IN AYURVEDA

Santosh Kumar Verma1, Bandana Singh2, Sri Jyothsna P M3

1Assistant professor, Dept. of Shalyatantra, Jeevan Jyoti Ayurvedic College Aligarh, Uttar Pradesh, India 2P.G. Scholar, Dept. of Rog Nidan N.I.A Jaipur, Rajasthan, India 3P.G. Scholar, Dept. of Shalya Tantra, S.V. Ayurvedic College Tirupati, Andhrapradesh, India

Email: [email protected]

ABSTRACT The concept of Agni is one of the most important contributions of Ayurveda to healthcare system. Agni is responsible for strength, health, longevity and it determines the quantity of food to be con- sumed. The word Agni Bala is used to denote the superiority, mediocrity and inferiority nature of Agni and accordingly it digests the good amount, moderate amount and less amount of food respectively. Ingested food is to be digested, absorbed and assimilated, which is necessary for the maintenance of life, and is performed by the Agni. According to the functions and site of action, Agni has been divided into 13 types, i.e. one Jatharagni, five Bhutagni and seven Dhatvagni. Jatharagni is the most important one, which digests four types of food and transforms it into Rasa and Mala. By this article an attempt has been made to describe the concepts of Agni in Ayurveda.

Keywords: Agni, Bhutagni, Dhatwagni, Jatharagni, Ayurveda

INTRODUCTION Solar energy is the source of any sort of con- of the living being. Ayurveda has described an version in the living beings. Agni represents important factor of digestion and metabolism this solar energy in the living beings. Agni has in our body as Agni. In Ayurveda, the term the capacity to convert the substance in any “Agni” is used in the sense of digestion of form because of its occult power. Maintenance food and metabolic products. Agni converts of physiological actions in a state dependent food in the form of energy, which is responsi- on the normal state of Agni while the abnor- ble for all the vital functions of our body. mal state of Agni contributes to pathological Therefore, Ayurveda considers that Dehagni is changes and absence of Agni results in death the cause of life, complexion, strength, health, Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda nourishment, lusture, Oja, Teja (energy) and In Brahmasutra,-Agni was described as a sign Prana (life energy)[1]. The Audaryagni of life in the body. Etymology of the term present inside the abdomen of animals is “Agni,” Acharya Yasaka has given the: Agni = known by various names such as Vaiswanara, A + G + Ni. The word “A” denotes root “I,” Audarya Tejas, Kayagni, Jatharagni, Kos- meaning “to go”; “G” denotes the root “Anja,” thagni, and Pachakagni. In relation to Agni meaning “to glitter” or root “Daha,” meaning Acharya Charak has given precise view that “to burn” and “Ni” means “to carry.” The Agni is not in the form of flame as the terre- etymology was given by Yasaka, Shankara- strial fire but it is represented in the form of charya (vedantasutra shabda kalpa druma) liquid which is called as ‘Pitta’ in Ayurveda described that Agni carries everything in it. [2].The term ‘Pitta’ is used to designate its Agni is responsible for the maintenance of physical or material form and the term “Agni” health and causation of disease as well as for to designate its functions. Sometimes these are decay (Shabdakalpadrum).[5] In Shabdakalpa used interchangeably also. Further, Agni is druma, synonyms of Agni have been given subdivided into thirteen kind’s viz., one- collected which is 61 in number. These are Jatharagni, five-Bhutagnis and seven- e.g., Vaishvanara, Paka, Sarva Amivachatana, Dhatwagnis. Jatharagni is the chief of all the Tanoonpata, Damunasa, Shuchi, Rudra, other kinds. It is present inside the Amasaya Vishwambhar, etc (Shabdakalpadrum).[6] (stomach and small intestines) and Pakwasaya Relation between Agni & Pitta in various (large intestine), it attends to the function of Ayurvedic Classics: digestion of food and contributes parts of itself According to Acharya Sushruta the origin of to the other Agnis also, thereby providing the Pitta is from “Tapa,” The main function of strength. Bhutagnis are five in number, and Pitta in Ayurveda digestion of ingested food, present in the Jatharagni or Pachaka pitta to maintain heat of body, it maintains the col- itself. These are known as Parthivagni, or, lusture, and formation of blood from rasa, Apyagni, Taijasagni, Vayavyagni and Nabha- etc. of the body [ 7] sagni. They help the Jatharagni the digestion of food, especially to digest those kinds of Different Acharyas has given different views foods which are of identical nature [3]. Dhat- to understand the relation between Agni and wagnis seven in number, are present, one in Pitta each of the seven Dhatus (tissues) of the body [4], and each one is called by name of the Acharya Sushruta, given firmly own view, in Dhatu in which it is present such as Rasagni, the body there is no existence of any other Ag- Raktagni, etc. ni without Pitta, because when there is in- creased digestion and combustion in the body Description of Agni in various Ayurvedic due to Ushna Guna of Pitta, for that the treat- Classics: ment is like Agni.[8] and Acharya Marichi has also given own view that the Agni present in

IAMJ: AUGUST, 2017 2769 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda the Pitta gives good or bad results when it is ● Why ghee alleviates the effect of Pitta but normal or vitiated stages [9] enhances Agni. Acharya Sushruta, in chapter [12] has clear- Acharya Chakrapani has also commented on ly indicated that Pitta and Agni are not the “Pittantargatta,” that the function of Pitta in- same. Samadoshah samagnish- side the body is not combustion but its work is cha……..swasthya etibhidhiyate. to provide heat of Agni. Besides this, Acharya Types of Agnis: Shusrut has described five types of Agnis indirectly as the variety of Pitta. Acharya Bhoj Types of Agnis describes in various classical also considered Pitta as Agni, digestive fire is Ayurvedic texts, as shown below. included within Agni, which is specially meant  Acharya Charaka has described about 13 for different enzymatic activities of the body, Agnis. Jatharagni – 1, Bhutagni – 5, i.e. Pachana, Deepan, Bhedana, etc.[10] Dhatwagni – 7 .[13]  According to Acharya Sushruta, described According to Acharya Vagbhatt, Pitta is of five types of Pitta, which are indirectly five types, in which type the Pitta are located types five Bhutagnis that are, viz. Pacha- in between the Pakvashaya and Amashaya, (in kagni, Ranjakagni, Alochakagni, Sadha- Grahani) although it is composed of Pan- kagni and Bhrajakagni. [14] chabhutas. But due to increase of (predomin-  Acharya Vagbhata has described different ance qualities of) Tejas Bhuta, it is devoid of types Agni, viz. – Bhutagnis – 5, Dhatvag- liquidity (although it is a liquid). Also, it does nis – 7, Dhoshagni – 3 and Malagni – 3. not possess Snigdha, Sita and such other prop-  Acharya Sharangadhara has recognized erties of ApaBhuta, because of its function of five types pittas only (Pachak, Bhrajak, Paka Agni), it , it is called by the term “Anal” ( Ranjak, Alochaka and Sadhak) .[15] cooks the food, and dividing it into essence  Achayra Bhavamishra has followed and waste material separately. Being localized Acharya Charaka and Vagbhata .[16]Agni there, it help to the other Pitta present there has been divided into 13 types according and also the other Dhatwagni present in the to the function and site of action. These Dhatus by giving them strength (power of are: functioning), which is known as “Pachaka Pit- 1. Jatharagni – one Agni present in the sto- ta”.[11] mach and duodenum. 2. Bhutagni five Agni from five basic ele- Many examples are available in our classics – ments. which indicate that Pitta is the same as Agni. 3. Dhatwagni seven Agni present, one in But, some doubts also present behind the con- – each of the seven Dhatus. cept of whether Pitta is Agni, e.g. ● Why Katu, vidahi, etc. reduces the strength of Agni instead of enhancing it.

IAMJ: AUGUST, 2017 2770 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda

Accordingly, they are classified into three pend on the normal, healthy state of Jatharag- groups, namely Jatharagni, Bhutagni and ni. If the Jatharagni is hyperactive (Tikshna) Dhatvagni. or hypoactive (Manda), it will cause an exces- sive or retarded action of the Dhatwagni. This Jatharagni (functions of digestive fire)- disturbed action ultimately leads to various Jatharagni is the Agni which is present in the disorders. Jatharagni is the main important Jathara (stomach and duodenum). According Agni that controls the function of all other 12 to Ashtanga Hridaya, Jatharagni, the seat is Agnis. All the Agnis are totally dependent on Grahani (duodenum), so called because it the status of Jatharagni [19] withholds the food for a certain time inside the Jatharagni is also classified into four catego- Amasaya (stomach) to facilitate digestion. In ries according to its performance of digestion the opinion of Dhanvantari, it is the Kala in the human being.[20] namely Vishamagni, known as “Pittadhara,” situated at the en- Tikshanagni, Mandagni and Samagni. trance of the Pakvashaya (intestine) and acting as a bolt to the door of the pathway/channel of 1.Samagni food. It is responsible for the duration of life, (The normal one), is that which digests the health, valour, ojas (essence of the Dhatus), food in the scheduled time without giving any strength of all the Bhutagni and dhatwagni. trouble to the body. It is conducive to health The strength of the Grahani is from Agni it- and so ideal. It is normally found is persons of self, and the strength of Agni is from Grahani. Samsarga and Sammishra Prakriti (constitu- When the Agni undergoes vitiation, Grahani tion originating from the combination of two also gets vitiated and produces diseases. [17] and all the three Dosh as respectively.) Jatharagni is considered to be the most important because each and every nutrient that one 2.Visamagni ingests first comes to the Jathara and is sub- (The irregular) is that which changes from one jected to the action of Jatharagni. Jatharagni time of food to the other in its functioning, digests the food materials that consist of the producing flatulence, pain in the abdomen, five basic elements and transforms it for utili- obstruction to the free elimination of faces and zation by the respective Dhatus paramanus flatus and such other troubles to the body. It is (tissues). normally found in persons of Vata Prakriti Jatharagni is also responsible for separation (nervous constitution), develops in others also of the food material into the essence portion by over indulgence in Vatakara Ahara Vihara (Prasad) and the waste products (kitta) in our (foods and activities which increase Vata) and body. [18] given rise to diseases of Vata origin. Jatharagni is directly related to Dhatwagni or bioenergy in the cells and their metabolic 3.Tikshnagni processes, with ultimate tissue metabolism or (The powerful or strong) is that which digests Dhatu-Paka process. All the Dhatvagni de- even large quantities of food earlier to the

IAMJ: AUGUST, 2017 2771 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda scheduled time, producing burning sensation Vrddhi (increase) and Kshaya (decrease) are inside the abdomen, sour belching, thirst, feel- known as Tikshna (strong, powerful) and ing of hot fumes coming out and such other Manda (weak) respectively. Both these are troubles to the body. It is normally found in abnormal, and give rise to many diseases in persons of Pitta Prakriti (bilious-constitution), the body. develops in others by the use of Pittakara Ahara Vihara (food and activities causing in- Effect of Agni Vaismaya: crease of Pitta) and gives rise to diseases of When the three kinds of abnormal Agnis (di- Pitta origin. gestive activity) stated above are present, digestion of food will not be proper. In Man- 4.Mandagni dagni, the food will be Apaka (inadequately (The weak) is that which cannot digest even digested or not digested at all), in case of little quantity of food in the scheduled time, Tikshnagni it will be Dagdhapaka (overburnt) produces heaviness of the abdomen, stasis of and in case of Visamagni it will be Pakwa- food for long period inside, difficulty in Apakwa (mixture of digested and undigested) breathing and such other troubles to the body. and also different from one period of digestion It is normally found in persons of Kapha Pra- to the other[23]. In all these conditions there kriti (phlegmatic constitution), develops in will be accumulation of Ama (undigested ma- others by the use of Kaphakara Ahara Vihara terials remaining over) in the Rasa Dhatu. The (foods and activities which increase Kapha) quantity of such Ama materials will be copius and gives rise to disease of Kapha origin. Ex- (large) in Mandagni and less in the other two. cept Samagni, the first type, which is Prakrta (normal), the remaining three are Vaikrta (ab- Bhutagni normal), and lead to the production of various Bhutagni is the one that is present in a basic diseases [21]. The number of diseases pro- element (Bhutas). There are five Agnis in each duced by Mandagni (weak digestive activity) of the five basic elements, namely – Parthiva is more than those produced by the other two. (earth), Apya (water), Tejas (Agni), Vayavya Hence a categorical statement that “all diseas- (vayu) and Nabhasa (akash). Each and every es are due to Mandagni”[22] cell in our body is composed of the five Ma- habhutas or five basic elements. Naturally, AgniSamya and Vaisamya (normalcy and each cell (Dhatu paramanu) consists of these abnormalcy)- five Bhutagni also. All the nutrients in this Existence of all the different kinds of Agnis in world that we eat also consist of the same five their required Pramana (quantity), Gunas basic elements with their respective Agni or (qualities) and karmas (functions) is known as bioenergies. Thus, they are completely similar Agni Samya (normalcy). While vrddhi (in- with respect to the five basic elements with crease) and Kshaya (decrease) in these aspects their Bhutagni in our body cells as well in the is known as Agni Vaisamya (abnormalcy) entire outside nutrient that we ingest for the

IAMJ: AUGUST, 2017 2772 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda nutrition of our body. Acharya Charak has body contain their own Agni, and by their own mentioned that the five Bhutagni digest their Agni they digest and transform the materials own part of the element present in the food supplied to them to make the substances alike materials. After the digestion of food by the to them for assimilation and nourishment. [25] Bhutagni, digested materials containing the elements and qualities similar to each Bhutas CONCLUSION nourish their own specific Bhautika elements Explaining briefly the digestive and metabolic of the body .[24] These Bhutagnis act after the functions of Agni, Acharya Charaka has men- Jatharagni present in the stomach and duode- tioned that various types of dietic materials are num, acting on the food and causing their dis- digested by their own Agni (Bhutagni), en- integration. In the modern physiological pers- couraged and enhanced by Antaragni (Jatha- pective, the action of Jatharagni can be ragni), which is further digested and metabo- equated with the digestion in the stomach and lized by Dhatwagni to associate the body with duodenum, and the action of the Bhutagni can the nutritional strength, complexion and happy be equated with the conversion of digested life along with providing energy to the seven materials in the liver. Dhatus. The Tridosas, Dhatus and Malas are maintained normal and healthy by the Agni Dhatwagni itself, present in each of them. Such is the im- All the seven Dhatus (seven element tissues of portance of Agni to life. the body) contain their own Agni to metabol- ize the nutrient materials supplied to them REFERENCES through their own Srotas. 1. Charaka S, Sashtri Kashinath, Pt, Chatur- 1. Rasagni present in the Rasa Dhatu. vedi Gorakhnath., Dr .Ibid verse 15/4. Va- 2. Raktagni present in the Rakta Dhatu. ranasi: Chaukhamba Bharti Academy; 3. Mamsagni present in the Mamsa Dhatu. 2012. Chikitsanthana, 15/3; p. 376. 4. Medagni present in the Meda Dhatu. 2. Sharma R. K. and Bhagwan Dash, Charaka 5. Asthyagni present in the Asthi Dhatu. Samhita (English translation), Volume 1st, 6. Majjagni present in the Majja Dhatu. Reprint 2008, Chaukhamba Sanskrit Se- 7. Shukragni present in the Shukra Dhatu. ries,Varanasi, cha. su.12/11, p/240-41. 3. Sharma R. K. and Bhagwan Dash, Charaka The seven Dhatu are formed after the action of Samhita ( English translation), Volume iv, agni on the ingested food some waste products Reprint 2009, Chaukhamba Sanskrit Se- are also formed. Each Dhatu receives its nou- ries, Varanasi, cha.chi.15/13, p/9. rishment from the previous Dhatu receives its 4. Vagbhata, Ashtanga Hridaya Samhita with nourishment from the previous Dhatu. The English translation by Srikantamurthy th seven Dhatwagni work at the cellular level. K.R.’s, 9 Edition, 2013, Krishnadas Acharya Charaka has mentioned the fact that academy, Varanasi A.H.Su.11/34, p/162. that the seven Dhatus that are a support of the

IAMJ: AUGUST, 2017 2773 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda

5. Shabdakalpadruma, Radhakantdev R, edi- 16. Shastri BS, Vishya RL, editors. Bhavapra- tors. Amar Publication Varanasi: Chauk- kasha of Shri Bhava Mishra, The ‘Vidyo- hamba Samskrit Series. 1967:8. tini’ Hindi Commentary, Notes and Ap- 6. Ibid Synonyms of Agni pendix. Varanasi: Chaukhambha Sanskrit 7. Sushrut Samhita, Shastri Ambicadutt., Dr . Sansthan; 1999. p; p. 37. Varanasi: Chaukhamba Sanskrit Sansthan; 17. Kunte AM, Navre KR. Ashtanga hrdaya 2012.Su.Su 21/5, p. 112. (A Compendium of the Ayurvedic System) 8. Sushrut Samhita, Shastri Ambicadutt., Dr . of Vagbhata, ‘Sarvangasundra’ of Aruna- Varanasi: Chaukhamba Sanskrit Sansthan; datta and ‘Ayurvedarasayana’ of Hemadri. 2012. p. 114. Varanasi: Chaukhamba Surbharti Praka- 9. Charaka Samhita, Sashtri Kashinath, Pt, san; 2002. p.394. Chaturvedi Gorakhnath., Dr . Varanasi: 18. Kunte A M, Navre KR. Ashtanga hrdaya Chaukhamba Sanskrit Sansthan; 2012. Su. (A Compendium of the Ayurvedic System) Su. 21/9,p. 251. of Vagbhata, ‘Sarvanga sundra’ of Aruna- 10. Chakrapani Tika on Charak Samhita of datta and ‘Ayurvedarasayana’ of Hemadri. Agnivesa by Cakrapanidatta. Varanasi: Varanasi: Chaukhamba Surbharti Praka- Chaukhamba vidya bhawan; 2008. p.80. san; 2002. p.193. 11. Kunte AM, Sastri KR, editors. Ashtanga 19. Charaka Samhita, Shastri K, Chaturvedi G. hrdaya ( A Compendium of the Ayurvedic Varanasi: Chaukhamba Bharti Academy; System) of Vagbhata, ‘Sarvanga sundra’ 2012. p. 385. of Arunadatta and ‘Ayurvedarasayana’ of 20. Charaka Samhita, Shastri K, Chaturvedi Hemadri. Varanasi: Chaukhamba Surbhar- G.,editors. Varanasi: Chaukhamba Bharti ti Prakashan; 2002. Kunte AM, Sastri KR, Academy; 2012. p. 387. editors.Varanasi: Chaukhamba Surbharti 21. 21.Sharma R. K. and Bhagwan Dash, Cha- Prakashan; 2002; p. 193. raka Samhita (English translation), Vo- 12. Sushrut Samhita, Shastri Ambicadutt., Dr . lume iv, Reprint 2009, Chaukhamba San- Varanasi: Chaukhamba Sanskrit Sansthan; skrit Series,Varanasi, cha.Chi. 15/4 & 2012. p. 84. 13/9, p/1-2. 13. Charaka Samhita, Shastri K, Chaturvedi 22. Vagbhata, Ashtanga Hridaya Samhita with G., editors. Varanasi: Chaukhamba Bharti English translation by Srikantamurthy Academy; 2012. p.385. K.R.’s, 9th Edition, 2013, Krishnadas 14. Sushrut Samhita, Shastri A., editors. Vara- academy, Varanasi A.H.Ni.12/1, p/113. nasi: Chaukhamba Sanskrit Sansthan; 23. Vagbhata, Ashtanga Hridaya Samhita with 2012. p.115. English translationby Srikantamurthy 15. Tripathi B, editor. Sharngadhara – Samhita K.R.’s, 9th Edition, 2013, Krishnadas of Pandit Sharngadhara Charya ‘Dipika’ academy, Varanasi A.H.Su.13/25,p/187 hindi. Varanasi: Chaukhamba Sanskrit Sansthan; 1994. p. 41.

IAMJ: AUGUST, 2017 2774 Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda

24. Charaka Samhita, Shastri K, Chaturvedi G. Varanasi: Chaukhamba Bharti Academy; 2012. p. 380. 25. Charaka Samhita, Shastri K, Chaturvedi G.,editors. Varanasi: Chaukhamba Bharti Academy; 2012. p. 380.

Source of Support: Nil Conflict Of Interest: None Declared

How to cite this URL: Santosh Kumar Verma Et Al: An Overview of Concept of Agni -In Ayurveda. International Ayurvedic Medical Journal {online} 2017 {cited August, 2017} Available from: http://www.iamj.in/posts/images/upload/2768_2775.pdf

IAMJ: AUGUST, 2017 2775