Byadgi P.

S et al / IJRAP 2011, 2 (6) 1637-1641

ISSN 2229-3566
Review Article www.ijrap.net

AN INSIGHT INTO THE UNDERSTANDING OF AGNI AND ITS CLINICAL IMPORTANCE

*Corresponding author
Email: psbyadgi@rediffmail.com

ABSTRACT
Consumed foods and drinks undergo metabolic transformation by the effect of jatharagni (digestive enzymes), bhutagni (digestive substances at oral cavity and tissue level) and
dhatvagni (tissue metabolism). Initially jatharagni gives stimulation to bhutagni because consumed food is panchabhautika, it has to undergo transformation by the respective
bhutagni’s then only it becomes easy for digestion by jatharagni and tissue metabolism by dhatvagnis. Then processed metabolic products circulate inside the srotas (channels)
continuously by the help of vata dosha (vyanavata). Jatharagni is the chief among all types of the Agni’s because functions of bhutagni and dhatvagni depend on this.
Aggravation or diminution of jatharagni results in aggravation or diminution of bhutagni and dhatvagni. Therefore by all means one has to protect jatharagni by consuming
suitable wholesome dietetics and behavior because longevity and strength depends on normal state of Agni. On the contrary one, who consumes unwholesome diet due to greed,
succumbs to disease caused by the vitiation of grahani (small intestine). Hence understanding of Agni is one of the important concepts for the understanding of disease process
as well as to prescribe principles of treatment.
Key words: jatharagni, bhutagni, dhatwagni, salivary glands, panchapitta, chemicals, nutriments, digestion, absorption.

INTRODUCTION Jatharagni is the chief among all types of Agni’s because functions
Importance of Jatharagni of bhutagni and dhatvagni depend on this. Aggravation or
Vata(Prana, apana, samana and udana) augments the digestive fire. diminution of jatharagni results in aggravation or diminution of
Power of Agni or normal condition of Agni is responsible for bhutagni and dhatvagni. Therefore by all means one has to protect
strength, health, longevity and vital breath. That’s why it should be jatharagni by consuming suitable wholesome dietetics and behavior
protected by proper intake of food and drink because these act as a because longevity and strength depends on normal state of Agni. On
fuel, if person is deprived of foods and drinks, Agni becomes the contrary one, who consumes unwholesome diet due to greed,
disturbed. Consumption of food may be of various forms i.e. succumbs to disease caused by the vitiation of grahani (small
eatables, beverages, linctus (licked) and masticable foods, which is intestine). Grahani dosha refers to diseases located in grahani. This
wholesome if consumed in suitable quantity and free from specific term refers to 4 types of grahani roga (sprue syndrome).
contamination. These substances undergo metabolic transformation This also includes agnimandhya (diminished digestive enzymes),
by the effect of jatharagni, bhutagni and dhatvagni. Initially ajirna (indigestion) etc. which are manifest due to vitiation of
jatharagni gives stimulation to bhutagni because consumed food is grahani. The term ‘grahani’ as a disease entity specifically used for
panchabhautika, it has to undergo transformation by the respective the ailment grahani gada (sprue syndrome), this manifests due to
bhutagni’s then only it becomes easy for digestion by jatharagni and malfunctioning of the grahani. Irregular digestion and metabolism
tissue metabolism by dhatvagnis. Then processed metabolic causes imbalance in dhatus. The intense digestion and metabolism
products circulate inside the srotas continuously by the help of vata and less consumption of food leads to depletion of dhatus1.
dosha (central nervous system). This favors the development, Process of Digestion
strength, complexion and happiness as well as growth of tissues. Panchabhutagni-process of digestion of food at mouth and
Dhatus remain in their normalcy after receiving respective nutrients metabolism at tissue level by respective bhutagni’s. The five types
from metabolized food substances. Jatharagni is the main principle of bhutagni’s namely parthivagni, apyagni, tejasagni, vayavagni,
substance responsible for disease and health. During its normalcy it akashagni helps for the transformation of five categories of food
is responsible for longevity, complexion, strength, health, substances i.e. parthiva, apya, teja, vayaviya and akashiya attributes
enthusiasm, well built, lustre, immunity (ojas), temperature; other of food ingredients respectively. Yathasvenoshmana refers to
agni’s (bhutagni and dhatvagni) and other vital functions all are prithivyadhi panchabhutagni. Food substances are composed of five
dependent on jatharagni. Healthy state of body and diseased mahabhutas and agni’s specific to pancamahabhuta help in the
condition both are entirely dependent on agni. Food nourishes body digestion of their respective food ingredients after getting
dhatus, ojas, strength, complexion etc. it all depends on equilibrium stimulation from jatharagni. The five kinds of bhutagni act on
state of agni otherwise rasa (essence of food like plasma, white mahabhutika ingredients of food resulting into production of
blood cells, lymph etc) etc. cannot be produced or manufactured ultimate specific attributes and not only fine particles of food. The
from undigested food. Agni present in the jathara which digests the term ahara guna can be explained as diet and attributes in any
food is Bhagawan Ishwara- almighty God- himself; it receives compound. Then term ‘ahara’ stands for the material representing
(substances of) sweet and other tastes (for growth and maintenance the substratum of food, undergoes transformations into its fine
of the body), due to its subtleness (minuteness) it is not possible to particles along with the transformations of its attributes during this
perceive him. It is served by prana, apana and samana (the three state of digestion. Food undergoes transformation into two fractions
divisions of vata dosha), by blowing/increasing, protecting and i.e. rasa and mala by jatharagni, bhutagni and dhatwagni causes
preserving it. It augments other Agni’s to carry out their respective manifestation of the respective attributes specific to these
functions. In healthy individuals during awakening and sleep, the mahabhutas (great five elements) in the ingredients of food. The
digestive fire excited by samana vata due to association of functions of bhutagni as attributed above also takes place at the level
inspiration and expiration and being blown by udana vata proper of tissue elements because tissues are made up of panchabhutas.
digestion takes place1. Both dhatvagni and bhutagni act on the principles explained in
regard to jatharagni1. The concept of bhutagni may be correlated to
International Journal of Research in Ayurveda & Pharmacy
 Byadgi P.S et al / IJRAP 2011, 2 (6) 1637-1641

present understanding of digestion in the alimentary canal where of the stomach are hyperirritated or depressed. When the strength of
food is broken up or food is converted or breaking it down into vatadosha is diminished leading to a vicious cycle of digestive and
substances suitable for absorption and assimilation. Digestion is the motor disturbances causing delayed motion or too much or too little
process whereby food is changed in the alimentary tract into such secretion of digestive chemicals. Such events may lead to mandagni,
simple states that it can be absorbed into the blood. This process teekshnagni, and vishamagni and favours the development of ama
begins in the mouth. The mouth also has an important mechanical (improperly processed food substance inside the GI Tract), it is the
function in relation to eating. The teeth, with the aid of the muscles root cause for the development of most of the diseases. The
of mastication, grind the food into smaller and smaller particles; mechanical work of the stomach, like the mechanical work of the
simultaneously, the salivary glands pour out their secretions which mouth, assures that the proper changes take place in the food to
moisten and soften the dry foods. The saliva is the first digestive reduce it to simpler compounds. The stomach is more complex in its
juice to act chemically upon starchy foods. It is important to chew operation than the mouth. It retains food for a longer period of time
starches thoroughly so that as much saliva as possible may be mixed before it completes its share of the process and sends the food on to
with the food; this initiates the chemical processes necessary for the intestines2. Such events may be compared to events of jatharagni
changing the food into an intermediate stage between starch and functions. Blood supply and nerve supply concept of modern
dextrose2. All the above chemical mechanisms takes place in the oral medicine may be correlated to activities of pitta and vata dosha.
cavity may be correlated to the dynamic interactions of bhutagni, The description of Kledaka kapha corresponds, in part, to that of the
bhodaka kapha and pranavata. mucous secreted by the glands of the stomach viz., the Kledaka
Jatharagni Vyapara- Process of Digestion at Stomach and kapha present in the amashaya moistens the food, disintegrates or
Intestine breaks and liquefies it. Based on above description that a fatty fluid
By the help of pranavata food enters the koshta (the tubular passage possessing the aspects of the kapha is secreted in the course of the
between the mouth and the anus, including the organs through which madhura aspect of the avasthapaka will point to the fact that (a)
food passes for digestion and elimination as waste) where the food Kledaka is the gastric mucous and (b) the fatty fluid possessing the
gets disintegrated by fluids and softened by unctuous substances. qualities of kapha is the mucin reflex secreted by the cardiac glands
Samanavata stimulates the jatharagni which is situated in amashay of the stomach as the food reaches this organ. Chronologically
(stomach including duodenum) as a result proper digestion process speaking it would appear that the credit of having discovered and
starts. Agni performs normal functions when food consumed in described the complicated mechanism of the secretory activities of
appropriate quantity along with appropriate time and quantity serve gastrointestinal tract goes to Punarvasu Atreya, as could be seen not
as promoter of longevity. Fire helps to boil the rice mixed water for only from the description of the prathamapaka of the awasthapaka,
proper cooking; in the same way agni stimulates the digestion which pertains to the gastric aspects of the digestion of
process for the food substances which are present in amashay for the carbohydrates and proteins but also to subsequent events that follow
production of essence and waste products. During the first stage of in the wake of the movement of gastric digest through the pylorous
digestion sweetness is manifested resulting in the stimulation of into the duodenum. It is thus seen recorded in Charaka Samhita that
kapha (immune components), which is thin and frothy in nature. “there after as the partly digested food which has attained amlabhava
During the process of digestion food remain in the semidigested is moved down, acchapitta is secreted. Acchapitta means aghana or
form i.e. in the form of sourness. This substance moving downwards light or clear. The term amla refers to the production of pitta under
from the amashay and stimulates the production of transparent liquid the influence of the ahara or food which has since assumed
called pitta (digestive and metabolism components) and it is the amlabhava (qualities of sourness).It was also mentioned that the
second stage of digestion. When transformed food reaches the term Jatharagni itself is, in so far as the gastro intestinal digestion is
pakvashay (intestines) further transformation takes place and it concerned, a complex of powerful digestive substances, and in main,
becomes dried up by agni and it attains bolus form resulting in the gastrointestinal cathepsins. The analogues of the cathepsin
pungent taste and it stimulates vata (central nervous system) and it is enzyme was shown to be universally present in all tissues of the
the last stage of digestion1. This concept of digestion may be body and that these are reminiscent of the concept of the intestine
correlated to the process in the alimentary canal by which food is located pachaka pitta (-complex) and the contribution of its amashas
broken up chemically, as by the action of enzymes, and converted to the dhatus3.
into a substance suitable for absorption and assimilation into the Dhatvagni Paka- Process of Metabolic Transformation to form
body. The process of making food absorbable by dissolving it and Respective Dhatus
breaking it down into simpler chemical compounds that occurs in The seven varieties of dhatu (tissue elements) support and sustain
the living body chiefly through the action of enzymes secreted into the life. Agni functions in two different ways i.e. kitta (waste
the alimentary canal takes place at stomach can be compared to the product) and prasada (nutrient portion). The nutrient portion of rasa
action of jatharagni. There the saliva-food mixture continues to (essence of food) provides nourishment to rakta (blood), from rakta
undergo the salivary chemical process, provided the stomach is not to mamsa (muscle tissue), mamsa to medas (adipose tissue), medas
too crowded with protein food at the same time. The stomach is to asthi (connective tissue), asthi to majja (bone marrow) and majja
chiefly an organ secreting the chemicals for digesting protein. In its to shukra (semen) and from shukra ojus (source of immunity).
inner surface are lodged glands which produce their characteristic Metabolic transformation from Rasa to shukra has been explained by
chemicals—hydrochloric acid, pepsin and rennin for digesting Caraka are as follows-The rasa, essence of food converted into
protein and lipase for digesting fat. The outer walls of the stomach raktadhatu by the effect of heat generated by pitta.The raktadhatu
are composed of muscular and connective tissues. The stomach also gets transformed into mamsa accompanied by vayu, jala, tejas and
has a very rich blood and nerve supply. The blood supplies the heat brings compactness. The mamsa cooked by its own heat gets
glands with the constituent elements necessary for producing the transformed into medas. This helps in the excitement of liquidity and
digestive juices. The nerves furnish energy to the cells of the unctuousness, which are the properties of jala mahabhuta. Meda
stomach for their mechanical and chemical functioning. The normal, brings compactness by the actions of heat present in meda itself
healthy stomach has a good supply of nerve energy. When the nerve upon the mahabhutas (body elements) i.e. prithvi, jala, vayavya etc.
energy is below par, a vicious cycle of digestive and motor as a result formation of asthi dhatu takes place. All combined
disturbances may start. Abnormally delayed motion, or too much or together gives rise to hardness and roughness in asthidhatu. By the
too little secretion of digestive chemicals, is caused when the nerves help of vayu porosity develops inside the bone and this porous space
International Journal of Research in Ayurveda & Pharmacy
 Byadgi P.S et al / IJRAP 2011, 2 (6) 1637-1641

gets filled up with medas. This unctuous substance is called majja. into the important stations that come next. The liver receives all the
From the essence of majja, shukra is produced. Porosity is formed nutriments from the blood except the fats, which enter directly from
inside the bone by the help of vayu, akasha etc., through these pores the intestines into the lymph stream. There the fats are organized
shukra is produced like water oozing from new earthen jar. The into the type of fats characteristic of their component products, and
entire body is pervaded by channels and shukra moves from its own are ready for assimilation into the body's economy—for storage, for
path. These come out when person excited due to sexual urge, energy, and for conversion into any other substances vitally needed
determination and amorous mental attitude shukra reaches the or possible. As the absorbed nutriments enter the circulation, the
testicle through semen carrying channels. During sexual intercourse liver plays a great role in further chemicalizing the protein and
shukra displaces by the effect of heat generated through act of carbohydrate products. The colon or large intestine plays the next
copulation and also liquefies the shukra like heat liquefies ghee. important role in the alimentation of foods. The residues which
Shukra comes out from the testicles in the same way as water flows cannot be absorbed through the villi move on into the colon, where a
from higher altitude to lower altitude1. Such chemical processes certain amount of absorption of moisture takes place, leaving a
within a living cell yields energy and energy is made available to variable solid or semi-solid fecal mass for excretion2. The composite
body tissues and cells. This process of events may be correlated to biochemical substances i.e. dhatwagni, and bhutagni facilitates
the metabolic chemical processes occurring within a living cell or digestion and absorption in the GIT which was left unfinished by the
organism that are necessary for the maintenance of life. In jatharagni in the stomach and bhutagni (mouth).
metabolism some substances are broken down to yield energy for According to the physiology of Ayurveda, bhutagni paka follows
vital processes while other substances, necessary for life, are jatharagnipaka and it completes the process of intestinal digestion. It
synthesized. The small intestine is the most important part of the is only after the completion of bhutagni paka that the formation of
digestive system. In this part of the digestive tract, starches, proteins, ahara rasa is completed and rasa shoshana or the absorption of rasa
fats, etc. are acted upon by very powerful secretions. Its inner is possible. The digestion of food by jatharagni results in the
surface is so constructed that most of the digested food absorbs into breakdown of food into five distinct bhautic or physicochemical
the blood-stream by way of the intestinal wall. It is a tubular groups viz., parthiva, apya, agneya, vayavya and akashiya and the
structure twenty-five to thirty feet long (sometimes longer), activation of the agnibhuta present in each one of these bhautic
consisting, as does the stomach, of exterior muscular and connective groups. The bhutagni, thus activated, digests the substance of that
tissue layers, and of interior mucous membranes, glands and villi group. The Ayurvedic view that the parthiva component of the food
(microscopic finger-like rootlets) through which absorption of replenishes its compeer in the body and likewise the apya, apgneya,
digested food into the blood takes place. The digestive juices of the vayavya and nabhasa of the food replenish their counterparts in the
small intestine consist of a number of highly active substances body has a parallel in modern physiology and biochemistry that is to
contributed by the liver, the pancreas and the inner surface of the say, oxygen loss in the body can be replenished only by oxygen
intestine itself. This composite biochemical fluid completes the work derived from outside sources either from the food or air. The same is
of digestion which was left unfinished by the stomach and the also the case with other elements viz., nitrogen, carbon, sodium,
mouth. In the small intestine, the major part of digestion and most of chlorine, potassium, calcium, iron, copper, iodine etc .The factors
the absorption takes place. The pancreatic chemicals poured into the present in the body that answer to the root meaning, definitions of
small intestine consist of four different kinds: trypsin, which digests and actions described to pitta or agni, as it is also called, either at the
proteins; lipase, which digests fat; amylase, which digests starches level of jatharagni paka (intestinal digestion), or at that of dhatwagni
and intermediate dextrines; and chymosin, which digests milk. The (metabolism, particularly the intermediate) are the enzymes.
bile is produced by the cells of the liver. It is poured into the Enzymes by definition are natural catalyst of biological origin i.e.
intestine for the purpose of aiding the digestion of fats. Bile also organic catalysts. The term catalyst refers to a substance which,
contains certain substances from the liver which help to stimulate when present in comparatively small proportion influences the speed
the pancreas to produce its own digestive secretions. Bile also has of chemical reactions (paka) without itself being altered in quantity
antiseptic properties which act on germs that may have been or its chemical composition. A familiar example of a catalyst is
swallowed with the food. The digestive juice of the small intestine platinum employed in bringing about the union of the elements of
itself is the most powerful of all the digestive secretions. It contains water, viz., hydrogen and oxygen, yeast or kinwa is an example of
several chemicals, such as lactase, which digests milk sugar; an organic catalyst. This substance is employed to bring about the
sucrase, which digests sucrose, cane and beet sugar; and a certain conversion of sugar into alcohol (or substances possessing madhura
special chemical stimulator, enterokinase, which activates (makes rasa into those of amla rasa). The classification of enzymes on the
chemically potent) the substance trypsin, for protein digestion. The basis of their action on the different chemical components of food
next important process in the vital chemical changes which food substances viz., protein, carbohydrates and fats apart. They have also
undergoes is its absorption into the blood-stream after its digestion is been classified, differently, on the basis of the nature of the reactions
completed2. The inner surface of the small intestine is lined with they perform such as splitting (bhinna, sanghata or sanghata bheda),
minute finger-like projections called villi (there are about five synthesis (Samyoga), transforming (parinamana), rearranging or
millions of them). Just as the roots of a plant absorb nourishment mutation (pravritti), oxidization (dahana) etc. Such functions may be
from the soil, so the villi absorb the digested foods into the blood for correlated to function of pitta / agni. In Ayurvedic parlance, the
the nutrition of all parts of the body. The proteins are, at this stage of several reactions – specific enzymes have to be grouped as follows:
absorption, converted into chemical pounds called amino Pittas (agnis) that bring about sanghata-bheda or bhinna sanghata;
acids(amino acids are quite complex in their nature). They are of Pittas (agni) that bring about parinamana, dahana, tapana, etc.; Pittas
different chemical structures and functions, but they are soluble (agni) that bring about pravritti3.
liquids which can be absorbed through the delicate villi into the Concept of Pitta and Agni in Ayurveda
blood. The carbohydrates, starches and compound sugars are It is a question of debate to say pitta and agni are one and the same.
converted into glucose or dextrose when they are ready to be Is there any separate agni other than pitta? or pitta itself is agni? For
absorbed as a part of the blood. The fats are broken down into this Sushruta said no separate agni is found other than pitta. It is due
glycerine and fatty acids, in which forms they pass through to the properties of hotness in pitta leading to burning, cooking and
specialized villi into the lymph. The circulatory system, made up of such similar functions performed by pitta are considered as agni
blood vessels and lymphatics, carries the absorbed food materials itself and it is called antaragni. During diminished state, use of
International Journal of Research in Ayurveda & Pharmacy
 Byadgi P.S et al / IJRAP 2011, 2 (6) 1637-1641

similar properties of drugs advised and during increased state disease) These are as follows – Ayush (life span) if he has long span
resorting to cold treatments have been advocated, no mention of agni then his, Vyadhi (disease), Ritu (season), Agni (digestive power),
found in the texts1. Large food molecules are broken down to Vaya (age), Deha (body build), Bala (strength), Satva (mind),
smaller molecules, both mechanically and chemically by the action Satmya (habituations/ accustoms), Prakriti (constitution), Bheshaja
of pitta. Further pitta helps for the process of transporting these (drug) and Desha (habitat) should be examined.
smaller molecules across the intestinal wall which facilitates The term Kaya means agni or the enzymes responsible for the
absorption and lastly undigested portions of food and waste products digestion as well as metabolism. Kayachikitsa deals with the
are removed from the body. management of disease caused by the impairment of power of
Panchapitta-Five Varieties of Pitta digestion and metabolism13. If strong purgative preparations are
Pitta is located in between pakvashaya and amashaya, which digest given to the person of soft bowel and deeptagni(strong biofire) does
the four types of food by unseen factors, separates the doshas, rasa, not expel the dosas properly because of quick purgative action14.
mutra and purisha, remaining there itself it helps the other sites of CONCLUSION
pitta elsewhere in the body by bestowing properties of pitta, this is Agni present in the jathara which digests the food is Bhagawan
known as pacakagni. Pitta, which found in yakrit and pliha is known Ishwara- almighty God- himself; it receives (substances of) sweet
as ranjakagni and it bestows red colour to rasadhatu. Pitta, which is and other tastes (for growth and maintenance of the body), due to its
located in hridaya is known as sadhakagni and it is responsible for subtleness (minuteness) it is not possible to perceive him. It is
fulfilling the desires of the mind. Pitta, which is located in drishti is served by prana, apana and samana (the three divisions of vata), by
known as alocakagni and it is responsible for perception of vision. blowing/increasing, protecting and preserving it. It augments other
Pitta, which is located in skin, is known bhrajakagni and it is Agni’s to carry out their respective functions. In healthy individual
responsible for digestion and absorption of substances used in the during awakening and sleep, the Agni excited by samana vata due
form of anointing, bathing, washing, immersing and poulticing etc. to association of inspiration and expiration and being blown by
and it also helps for expression of shades and complexion to skin1. udana vata proper digestion takes place. Healthy state of body and
Role of Agni in the Genesis of Diseases diseased condition is entirely dependent on Agni. Vata
Healthy state of body and diseased condition is entirely dependent (Prana,apana,samana and udana) stimulates the digestive fire. Agni
on agni. Simultaneous and continuous circulation of rasadhatu takes should be protected by proper intake of food and drinks because
place all over the body by the help of vyana vata. If any abnormality these act as a fuel, if person is deprived of food and drinks, agni
evolved in the rasavaha srotas (channels carrying rasa) as a result become disturbed causing manifestation of diseases. Consumed
disease manifest like cloud in the sky brings rain. In the same way foods and drinks undergo metabolic transformation by the effect of
abnormality in dosha manifest diseases. Once the empty spaces jatharagni, bhutagni and dhatvagni. Initially jatharagni gives
(srotas) become abnormal, it brings abnormality in normal dhatu by stimulation to bhutagni because consumed food is panchabhautika, it
not transporting to required destination; this is because of the has to undergo transformation by the respective bhutagni’s then only
abnormality in srotas. Srotas vitiates other srotas, dhatus vitiates it becomes easy for tissue metabolism by dhatvagnis. Then
other dhatus, for all these happenings disturbed doshas are processed metabolic products circulate inside the srotas continuously
responsible. Doshas (body humors) get aggravated by the disturbed by the help of vata dosha(vyanavata). Jatharagni is an important
functions of agni. That’s why life span, health, strength and enzyme which facilitates the secretion of chemicals, enzymes etc
nourishment etc. are depends on agni. leading to proper digestion of food. Further dhatwagni and bhutagni
Certain terminologies used in Ayurveda while explaining help for the digestion, absorption and assimilation of food
pathogenesis,signs and symptoms etc are dushyatagni; agnisadan; substances into the body. Bhutagni helps for the process of digestion
mandagni; durbalagni; atyagni; upahata agni; hatwagni; agninasha; food at mouth initially and later metabolism at tissue level.
nastagni; sheetagni; teekshnagni; vishamagni; alpagni, it indicates its Digestion, metabolism, absorption and assimilation of the food
importance in the disease process1&4. substances into body takes place due to dynamic interaction of
Agni Pariksha–Clinical Evaluation of Agni jatharagni, bhutagni, dhatwagni, bhodaka kapha, kledaka kapha,
Pacakagni is stated to be responsible for digestion and metabolism. pachaka pitta and vata dosha(samana, vyana, apana and prana) may
It is of four kinds based on the involvement of dosha. i) First variety be correlated to chemicals, enzymes, blood and nerve supply
is called samagni state due to equilibrium state of dosha and it is the concept of modern medicine. Ayurveda says that disturbed function
physiological state of agni. Remaining three varieties of agni are the of agni is the root cause for the causation of the diseases.
pathological conditions develops due to abnormality in dosha; ii) REFERENCES
Vishamagni state due to vata; iii) Teekshnagni state due to pitta; iv) 1. Byadgi P S. Agni. Parameswarappa’s Ayurvediya Vikriti Vigyan & Roga
Vigyan, 1st edition, Volume 1. Varanasi, Chaukhambha Sanskrit Sansthan, 2007;
Mandagni state due to kapha1. 67-77.
Role of Agni in the Therapeutics 2. Digestion, Absorption, Metabolism, Nutrition (Originally Published 1954).
The following examination tools are described for successful Available from:http://www.oldandsold.com/articles07/nu-9.shtml.
administration of principles of therapeutics. These techniques help to 3. Dwarkanath C. Digestion and Metabolism in Ayurveda, Varanasi Chowkhamba
Krishnadas Academy,2010:42,63,77-78,142-45,
assess the strength of the patient as well as disease. 4. Byadgi P S. Srotas. Parameswarappa’s Ayurvediya Vikriti Vigyan & Roga
1. Navavidha Pariksha- The following factors must be considered Vigyan, 1st edition, Volume 1. Varanasi, Chaukhambha Sanskrit Sansthan, 2007;
for successful administration of niruha basti i.e. Dosa, ausadha, 80-81.
desha, kala, satmya, agni, satva, vaya, & bala5. 5. Agnivesha. Basti Sutriya Siddhi. In, Acharya Trikamji Jadavaji. Charaka Samhita
(Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India:
2. Dashavidha Pariksha- These are Prakriti,Vikriti, Sara, Chowkhamba Prakashan; 2007;691.
Samhanana,Pramana,Satmya, Satva, Ahaarashakti, Vyayamashakti 6. Agnivesha. Rogabhisagjitiya. In, Acharya Trikamji Jadavaji. Charaka Samhita
and Vaya6. (Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India:
Chowkhamba Prakashan; 2007;276-280.
3. Dwadashavidha Pariksha- Dosa, Bheshaja, Desha, Kala, Bala,
7. Agnivesha. Upakapalpaniya. In, Acharya Trikamji Jadavaji. Charaka Samhita
Sharira, Sara, Ahara, Satmya, Satva, Prakriti & Vaya7-11. (Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India:
4. Trayodasha Pariksha- Dosa, Bheshaja, Desha, Kala, Bala, Chowkhamba Prakashan; 2007;93.
7-11
Sharira, Sara, Ahara, Satmya, Satva, Prakriti, Agni & Vaya . 8. Agnivesha. Rasaviman. In, Acharya Trikamji Jadavaji. Charaka Samhita
5. Sushrutokta Dwadashavidha Pariksha12 for the understanding (Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India:
Chowkhamba Prakashan; 2007;231.
of Rogibala (strength of the patient) and Rogabala (strength of the
International Journal of Research in Ayurveda & Pharmacy
 Byadgi P.S et al / IJRAP 2011, 2 (6) 1637-1641
9. Agnivesha. Rogabhisagjitiya. In, Acharya Trikamji Jadavaji. Charaka Samhita 12. Byadgi P S. Sushrutokta Dwadasha Pareeksha. Parameswarappa’s Ayurvediya
(Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India: Vikriti Vigyan & Roga Vigyan, 1st edition, Volume 1. Varanasi, Chaukhambha
Chowkhamba Prakashan; 2007;239. Sanskrit Sansthan, 2007; 479.
10. Agnivesha. Basti Sutriya Siddhi. In, Acharya Trikamji Jadavaji. Charaka Samhita 13. Agnivesha. Arthedashamooliya. In, Acharya Trikamji Jadavaji. Charaka Samhita
(Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India: (Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India:
Chowkhamba Prakashan; 2007;691. Chowkhamba Prakashan; 2007; 189.
11. Agnivesha. Yonivyapat Chikitsa. In, Acharya Trikamji Jadavaji. Charaka 14. Sushruta. Vamanvirechanasadyaupadravacikitsa, In Vaidya Yadavji Trikamji
Samhita (Charaka and Dridhabala with Chakrapani),Reprint. Varanasi, India: Achaya and Narayan Ram Acharya Kavyatiratha. Varanasi, Chaukhambha
Chowkhamba Prakashan; 2007;649. Orientalia; 2007;520 .

International Journal of Research in Ayurveda & Pharmacy