PHYSIOLOGICAL STUDY OFAGNI AND ITS CLINICAL ...

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Paliwal et al. World Journal of Pharmacy and Pharmaceutical Sciences

PHYSIOLOGICAL STUDY OFAGNI AND ITS CLINICAL

SIGNIFICANCE

Sweta Paliwal1*,

O. P. Tiwari

2, Gugulothu Ramesh

3 and Shivansh Chandra Sharma

4

1,4

MD (AYU) Scholar Sharir Kriya, 2MD (AYU) HOD Department Sharir Kriya

3MD (AYU) PG Department Sharir Kriya

V.Y.D.S Ayruved Mahavidyalaya Khurja, Bulandshahr.

ABSTRACTS

In Ayurveda Agni has a significant role to maintain body homeostasis,

body functioning, digestion and metabolism in our body. The term

„Agni „is used in the sense of digestion of food and metabolic products.

Agni converts food in the form of biological energy, which is

responsible for all the vital functions of our body. therfore, Ayurveda

considers that dehagni is the cause of life, complexion, strength, health,

nourishment, luster, oja, teja(energy) and prana (life energy). About

the importance of agni, acharya charak has mentioned that after

stoppage of the function of agni, the individual dies, and when the agni

of an individual is samagni, than that person would be absolutely

healthy and would lead a long, happy, healthy life. But, if the agni of aperson is vitiated, the

whole metabolism in his body would be disturbed, resulting in ill health and disease. Hence,

Agni is said to be the base (mool) of life. According to function and site of action Agni is

divided into three types i.e. 1 jatharagni, 5 Bhutagni and 7 Dhatwagni. Jathagni is the most

important one which digest 4 types of food and transform into Rasa and Mala. Vagbhatta says

that root of all diseases is Mandagni and Samagni is for health. Maximum number of diseases

is directly and indirectly related to the improper functioning of agni. So understsnding of

Agni concept is need of Ayurvedic physician to determine the of Agni during during

prescribing drugs. This article shows the physiological study and clinical importance of agni.

INTRODUCTION

In Ayurveda, the term “Agni” is used in the sense of digestion of food and metabolic

products. Agni converts food in the form of energy, which is responsible for all the vital

WORLD JOURNAL OF PHARMACY AND PHARMACEUTICAL SCIENCES

SJIF Impact Factor 7.632

Volume 11, Issue 6, 119-130 Review Article ISSN 2278 – 4357

*Corresponding Author

Dr. Sweta Paliwal

MD (AYU) Scholar Sharir

Kriya, V.Y.D.S Ayruved

Mahavidyalaya Khurja,

Bulandshahr.

Article Received on

15 April 2022,

Revised on 05 May 2022,

Accepted on 25 May 2022

DOI: 10.20959/wjpps20226-20263


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functions of our body. Therefore, Ayurveda considers that Dehagni is the cause of life,

complexion, strength, health, nourishment, lusture, oja, teja (energy) and prana (life

energy).[1]

The audaryagni present inside the abdomen of animals is known by various names

such as Vaiswanara, Audarya tejas, Kayagni, Jatharagni, Kosthagni, and Pachakagni.

This agni is not in the form of flame as the terrestrial fire but is in the form of liquid which is

called as „Pitta‟ in Ayurveda. „There is no agni apart from pitta and pitta itself is agni‟ asserts

Charaka.[2]

The term „Pitta‟ is used to designate its physical or material form and the term

“Agni” to designate its functions. Sometimes these are used interchanging also. Further, Agni

is subdivided into thirteen kind‟s viz., one- Kosthangni, five-Bhutagnis and seven-

Dhatwagnis.

Kosthagni is the chief of all the other kinds. It is present inside the amasaya (stomach and

small intestines) and pakwasaya (large intestine), it attends to the function of digestion of

food and contributes modifies of itself to the other agnis also, thereby providing them with

strength. It is also known as Pachaka pitta. Though composed of all the panchamahabhutas it

is predominantly tejas (agneya), though it is liquid in form it is devoid of the qualities of

liquid viz. sita (cold), snigdha and is called Anala (fire) due to its predominant functions of

paka (cooking, digestion).[3]

Literary review

The study of Agni can be summarized according to the following points

1. General description of Agni in various Ayurvedic texts.

2. Normal physiological function of different types of Agni.

3. Significance of Agni

In Brahmasutra, Agni has been meant to be a sign of life in the body. Great value of Agni has

been shown by classical literature. Acharya Yasaka has given the etymology of the term

“Agni,” which is as follows: Agni = A + G + Ni. The word “A” denotes root “I,” meaning “to

go”; “G” denotes the root “Anja,” meaning “to glitter” or root “daha,” meaning “to burn” and

“Ni” means “to carry.” The etymology given by Yasaka, Shankaracharya

(vedantasutra shabda kalpa druma) illustrates that Agni carries everything in it.[4]

It moves

everywhere and metamorphoses substances, burns, assimilates, glitters and grows. Agni is a

pivot around which the remaining factors responsible for the maintenance of health and

causation of disease as well as decay revolve (Shabdakalpadrum).[5]


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In shabdakalpa druma, 61 synonyms of Agni have been compiled. These synonyms help in

explaining the nature and functions of the Agni, e.g., Vaishvanara, Sarva Paka, Tanoonpata,

Amivachatana, Damunasa, Shuchi, Vishwambhar, Rudra etc. (Shabdakalpadrum).[6]

Agni as pitta

The origin of Pitta is from “Tapa,” which means: (1) combustion/digestion – to give

nourishment to the body by digestion of ingested food, (2) to maintain heat – by means of

heat, it maintains the color, lusture, etc. of the body (Su.Su-21/5).[7]

Now, there is a question as to whether Pitta and Agni are both the same or are different? Does

any area exist of Agni without Pitta, or is it that Pitta is Agni? This should be clearly

understood. Different views have been suggested regarding Pitta and Agni by different

Acharyas. Some Acharyas consider Pitta to be Agni while others speak differently.

According to Acharya Sushruta, there is no existence of any other Agni in the body

without Pitta, because when there is increased digestion and combustion in the body due

to Ushna guna of Pitta, the treatment is like Agni (Su. Su. 21/09)[8]

Acharya Marichi has also

emphasized that the Agni present in the Pitta gives good or bad results when it is normal or

vitiated (Cha. Su. 12/11)[9]

Chakrapani has commented on “Pittantargatta,” that the function of Pitta inside the body is

not combustion but its work is to provide heat of Agni. Besides this, Acharya Shusrut has

described five types of Agnis as the variety of Pitta. Acharya Bhoj also

considered Pitta as Agni, digestive fire is included within Agni, which is specially meant for

different enzymatic activities of the body, i.e. pachana, deepan, bhedana, etc. (Chakrapani

Tika on Cha.Su-12/11).[10]

According to Hemadri, Pitta is of five divisions, which are located in the interior of

the pakvashaya and amashaya, although it is composed of panchabhutas. Because of an

increase of (predominance qualities of) tejas bhuta, it is devoid of liquidity (although it is a

liquid). Also, because it does not possess snigdha (viscidity), sita and such other properties of

apa bhuta, it is called by the term “Anal” because of its function of paka. It cooks the food,

dividing it into essence and waste separately. Being localized there, it bestows grace (help) to

the other Pitta present there and also the other dhatvagni present in the dhatus by giving them

strength (power of functioning), which is known as “Pachaka Pitta” (As.Hr.Su.12/10-12).[11]


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Different examples are available in our classics to indicate that Pitta is the same as Agni. But,

some doubts arise behind the concept of whether Pitta is Agni, e.g.

Why indulgence of aggravating factors like katu, vidahi, etc. reduces the strength

of Agni instead of enhancing it.

Appropriate example to highlight the above concept that ghee alleviates Pitta but

enhances Agni.

The quotation of Acharya Sushruta, Samadoshah samagnishcha (Su. Sha. 15/48)[12] has

clearly indicated that Pitta and Agni are not the same.

Pitta is originated by two words in Ayurveda is metabolism and maintain the haemostasis

(maintained heat in the body). By metabolism it will provide energy to the body by

metabolizing the food and by maintain the heat of the body it will provide shine and

enthusiasm to the body.[11]

It is explained by some Ayurvedic texts that there is no

existence of separate Agni in the body. The basic Agni that provides heat and has

metabolic functions in the body is Pitta in the body. This Pitta has many Gunas but its

main Guna that is Ushana Guna represents Agni and its function in the body.[12]

As the

Pitta situation in the body is formed of Panchmahabutas. So the Agni and Pitta has the

same composition. But there are many examples which are given in Samhitas that Grit is

Pitashamaka but it aggravates Agni. Even in Sushrut it is maintained that Samdhoshas

Samagni Samdhatu Mala Kriya indicates that Agni and Pitta are different.[13]

Types of agnis

Enumeration of the number of Agnis varies in various classical Ayurvedic texts, as shown

below

Charaka has mentioned about 13 Agnis. Jatharagni – 1, Bhutagni – 5, Dhatvagni – 7

(Ch.Chi.15/38).[13]

According to Acharya Sushruta, five types of Agnis are illustrated, viz. Pachakagni,

Ranjakagni, Alochakagni, Sadhakagni and Bhrajakagni. However, there is an indirect

reference of five Bhutagnis underlying in the brief description made to the transformation

of food stuff. (Sh.Su.21/10.).[14]

Vagbhata has described different types Agni, viz. – Bhutagnis – 5–Dhatvagnis – 7, –

Dhoshagni – 3 and– Malagni – 3.

Sharangadhara has recognized five pittas only (Pachak, Bhrajak, Ranjak,

Alochaka and Sadhak) (Sha.Sa.PU.K-5/32).[15]

Bhavamishra has followed Acharya Charaka and Vagbhata (Bh.Pu .Kh.-3/169,180).[16]

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3221079/#ref13


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Agni has been divided into 13 types according to the function and site of action. These are:

1. Jatharagni – one Agni present in the stomach and duodenum.

2. Bhutagni – five Agni from five basic elements.

3. Dhatwagni – seven Agni present, one in each of the seven dhatus.

Accordingly, they are classified into three groups, namely Jatharagni, Bhutagni and

Dhatvagni.

Jatharagni

Jatharagni is the Agni or bioenergy present in the Jathara (stomach and duodenum).

According to Ashtanga Hridaya, Jatharagni, the seat is grahani (duodenum), so called

because it withholds the food for a certain time inside the Amasaya (stomach) to facilitate

digestion. In the opinion of Dhanvantari, it is the Kala known as “Pittadhara,” situated at the

entrance of the Pakvashaya (intestine) and acting as a bolt to the door of the pathway/channel

of food. It is responsible for the duration of life, health, valour, ojas (essence of the dhatus),

strength of all the bhutagni and dhatvagni. The strength of the grahani is from Agni itself,

and the strength of Agni is from grahani. When the Agni undergoes vitiation, grahani also

gets vitiated and produces diseases (As.Hr.Sha.3/50-54).[17]

1 Jatharagni is considered to be the most important because each and every nutrient that one

ingests first comes to the Jathara and is subjected to the action of Jatharagni. Jatharagni

digests the food materials that consist of the five basic elements and transforms it for

utilization by the respective Dhatus paramanus (tissues).

Jatharagni is also responsible for separation of the food material into the essence portion

(Prasad) and the waste products (kitta) in our body (As.H Su-12/8).[18]

Jatharagni is directly related to Dhatvagni or bioenergy in the cells and their metabolic

processes, with ultimate tissue metabolism or Dhatu-Paka process. All the Dhatvagni depend

on the normal, healthy state of Jatharagni. If the Jatharagni is hyperactive (Tikshna) or

hypoactive (Manda), it will cause an excessive or retarded action of the Dhatvagni. This

disturbed action ultimately leads to various disorders. Jatharagni is the main

important Agni that controls the function of all other 12 Agnis. All the Agnis are totally

dependent on the status of Jatharagni (Cha. Chi. 15/39-40).[19]


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1. Jatharagni is also classified into four categories according to its performance of digestion

in the human being (Cha. Chi. 15/51),[20]

namely Vishamagni, Tikshanagni,

Mandagni and According to Hareet Samhita, Samagni depends on whether

the Doshas (Vata, Pitta, Kapha) are in normal stage. When the Pitta is higher than

normal, the condition is known as Tikshnagni. When Vata and Kapha are higher than

normal, the condition is known as Mandgni.

a. Samagni: The Samagni digests and assimilates food properly at the proper time. This thus

increases the quality of the Dhatus (supportive tissues of the body). Persons

having Samagni are always hale and healthy

b. Vishamagni: This type of Agni changes between digesting food quickly and slowly.When

this Agni is affected by the Vata Dosha, it creates different types of udargata roga.

c. Tikshnagni: Tikshnagni means very quick/very sharp/very fast. Tikshnagni is a state of

very quick digestion of food, regardless of the type of food. Acharya Shushrut states that

when the power of digestion is increased from normal to above normal, food digests very

quickly and produces hunger or the desire for food. When food is digested, the throat, the

mouth cavity and the lips become dry with a burning sensation. This condition is known

as “Bhasmak Roga” according to Ayurveda.

d. Mandagni: “Mand” means slow. The meaning of the Mandagni is slow digestive power

or digestive capacity. Those who are having Mandagni eat very little and are unable to

digest the smallest amount of food. Dhanvantri says that Agni digests the least amount of

food in the greatest amount of time.

2. Bhutagni. Bhutagnis are five in number, and present in the kosthagni or pachaka pitta

itself. These are known as parthivagni, apyagni, taijasagni, vayavyagni and nabhasagni.

They help the kosthagni in the digestion of food, especially to digest those kinds of foods

which are of identical nature4 Parthivagni specially helps in the digestion of parthiva kind

of food, apyagni the apya kinds of foods and so on. These bhutagnis derive their strength

(functional capacity) from the kosthagni itself.

Each and every cell in our body is composed of the five mahabhutas or five basic elements.

Naturally, each cell (dhatu paramanu) consists of these five Bhutagni also. All the nutrients

in this world that we eat also consist of the same five basic elements with their

respective Agni or bioenergies. Thus, they are completely similar with respect to the five

basic elements with their Bhutagni in our body cells as well in all the outside nutrient, that we

ingest for the nutrition of our body. Acharya Charak has mentioned that the


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five Bhutagni digest their own part of the element present in the food materials. After the

digestion of food by the Bhutagni, digested materials containing the elements and qualities

similar to each bhutas nourish their own specific bhautika elements of the body (Cha. Chi.

15/13, 14).[21]

These Bhutagnis act after the Jatharagni present in the stomach and

duodenum, acting on the food and causing their disintegration. In the modern physiological

perspective, the action of Jatharagni can be equated with the digestion in the stomach and

duodenum, and the action of the Bhutagni can be equated with the conversion of digested

materials in the liver.

3. Dhatvagni

All the seven Dhatus (seven element tissues of the body) contain their own Agni to

metabolize the nutrient materials supplied to them through their own Srotas.

1. Rasagni present in the Rasa Dhatu.

2. Raktagni present in the Rakta Dhatu.

3. Mamsagni present in the Mamsa Dhatu.

4. Medagni present in the Meda Dhatu.

5. Asthyagni present in the Asthi Dhatu.

6. Majjagni present in the Majja Dhatu.

7. Shukragni present in the Shukra Dhatu.

Each Dhatvagni or the bioenergy present in each Dhatu synthesizes and transforms the

essential Rasa Dhatu required for that particular Dhatu or cell from the basic nutrients

present in the AnnaRasa or essence of the diet that we consume. Each Dhatvagni has got a

speciality to synthesize and transform the constituents suitable to its particular Dhatu. This

action is a sort of selective action. Acharya Charaka has mentioned the fact that that the

seven dhatus that are a support of the body contain their own Agni, and by their

own Agni they digest and transform the materials supplied to them to make the substances

alike to them for assimilation and nourishment (Cha. Su. 28/15).[22]

Clinical significance of agni

Majority of the diseases are outcome of malfunctioning of the Agni which rightly has been

called as central root to health.Agni not only plays vital role in absorption of macro as well as

micronutrients, but is destructive to pathogens also. The food that in not properly digested is

referred as "Ama" in Ayurveda and it is nothing but a toxin or pathogen responsible for

diseases. Proper functioning of digestive fire is evident from normal tone of the digestive-


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system, circulatory-system, strong immunity or resistance against diseases, proper tissue

growth and body complexion. It is also the source of intelligence, nutrition and awareness in

the body. It coordinates many physiological processes of the body from the digestion,

reabsorption, sensations and formation of energy. This affects both body and mind of the

human being.

Ama can be explained in Ayurveda that it is the unhealthy, indigested food. It is the dry form

of the food which is considered to be waste product for the body. This Ama is formed by

Mandhagni which form Rasaja and food indigestion which act on sub cellular level and form

disease. Due to Mandhagni these undigested food particles start get accumulated in the body

and form Aama Dhosha. It is again explained as the undigested formed which is formed due

to the weakness of Jhatharagni and Dhatvagni is called as Ama. These are divided into three

Pakaavastha as-

In first Avastha due to weakness of Jhatharagni Ama get accumulated in Amashya (stomach).

In second Avastha due to weakness of Dhatvagni the Dhatus didn‟t get digested and form

Ama which is known as Ama visha.

In third Avastha the mostly undigested food gets accumulated and forms Ama.

This Ama food, Ama rasa, Ama Dhatus all are known as Ama. This Ama gets accumulated

and stay in body as an auto antigen which cause many autoimmune disorders which causes

allergies in the body. Due to these reactions many antibodies will be formed in the body

which ultimately causes many diseases and one of them is Amavata. Acharya Charak also

explained the undigested food as Amavisha[23]

There are many causative factors for Amavisha

which are divided into Aaharaja and Viharaja causes. Overeating, less eating, improper

eating, Guru, Sheet, Atirukhsha Aahar, preventing natural urges, day sleeping, lethargy. And

these all are the same reasons for the weakness of Agni in the body that is Mandagni, which

is the main reason for the formation of Ama. This Amavisha will form the symptoms in the

body which are stiffness, stasis of faecal matter, fatigue, headache, fainting, vertigo,

backache, yawning, malaise, vertigo, fever, thirst, anorexia, tenesmus, indigestion and these

symptoms will also be seen in improper functioning of the Agni.[24]

In modern the main

contents of food that is carbohydrates, proteins and fats are digested by Jhataragni,

Dhatvagni, Bhutagni and form a end product. Protein is converted into amino acids in the

presence of Jhataragni and in the presence of Dhatvagni it is converted into urea.


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Carbohydrates and fat end product is carbon dioxide and energy. If the Agni is in a condition

of Madhagni then there will be no formation of end product and intermediate product will be

formed which are lactic acids, uric acids and ketone bodies and they are a form of Ama. Due

to increased formation of these products they cause many diseases like Urusthamba,

Vatarakta (gout) and diabetes. This Ama can be correlated with many forms as the undigested

Ras Dhatu is form ofAma, accumulation of waste product is Ama, Dhosha Dhusti is also

Ama.

Ama related diseases which are caused due to Jhataragni are Alasaka, Visuchika, Atisara,

Vilambika, Pravahika, Amalpitta, Basamak Roga, IBS.

Ama related diseases which are caused due to Dhatvagni are Raspradhoshaj vikara, Rakhta-

pradhoshaja vikara, Masa pradhoshaj vikara, Medha pradhoshaja vikara etc. Madhumeha

(diabetes), Aamavata (rheumatoid arthritis), fever, Shawas (COPD), Sthaulya (obesity),

inflammation.

Ama related diseases which are caused due to Bhutagni are liver disorders, metabolic

disorders.

These all diseases are caused due to the formation of Ama which is formed by the imbalance

of the Agni in the body

DISCUSSION[25]

If digestive fire is not functioning properly, one has poor digestion, improper blood-

circulation, poor complexion, low energy levels, flatulence and poor immunity against

diseases. Thus promoting proper functioning of the digestive fire is treating the root cause of

the diseases, according to Ayurvedic principles. Thus a vicious cycle of impaired Agni and

the production of Ama is established. Understanding basic relationship between Ama and

Agni is of prime importance in treating the diseases. Maintaining good appetite, use of

digestive stimulants and ensuring regular bowel movements are of prime importance in

enkindling the digestive fire and preventing the production of root cause of all diseases, Ama.

This shows Agni has the most important role in Dosha Dhatu balance in the body and it will

produce diseases as it get imbalance in the body. In Ayurveda it has been said that with

decrease in functions of these thirteen types of Agni there will be production of disease.

CONCLUSION


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In this article after a brief discussion on Agni, Pitta and there correlations it shows that Agni

is important for digestion and metabolism on cellular level, it also signify the importance of

Agni on physiological levels. Agni is of 13 types which maintain the balance of metabolism in

the body, Agni which is Samagni (normal) maintains the health of a human being. Agni is

having many digestive enzymes which help to maintain the digestive and metabolic functions

of the body. By the indigestion due to imbalance of Agni they produce Ama, which produce

diseases. This Ama can be formed at any level of Pakavastha of the food. So the management

of Agni Dhusti can lead to a healthy life. In this article this is concluded that if there is

imbalance in Agni there will be production of diseases. So according to Ayurveda Agni is

important for human body and its proper functioning. In Ayurveda, the theory of Agni or

biological fire is of prime importance. Agni is among the critical factors in determining

optimal health and internal homeostasis. On the contrary, Ama is a toxin or pathogen,

responsible for aetiology of all diseases.

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