Review Article International Ayurvedic Medical Journal ISSN:2320 5091

CONCEPT OF AGNI AND ITS CLINICAL IMPORTANCE IN DAY TO DAY

PRACTICE OF AYURVEDIC DRUGS
Ramesh Chandra* Dr. K. K. Pandey**

*JR-II, Department of Sangyaharan, IMS, BHU, Varanasi, INDIA

**Prof. & Head,Department of Sangyaharan, IMS, BHU, Varanasi , INDIA

ABSTRACT
In Ayurveda, 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. Therefore, 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 func-
tion of Agni, the individual dies, and when the Agni of an individual is samagni, then that person
would be absolutely healthy and would lead a long, happy, healthy life. But, if the Agni of a per-
son 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. Vagbhatta says that root of all diseases
is Mandagni.And Samagni is for health. There are a variety of physical and psycho-physical
diseases developed due to loss of agni simply from indigestion to death. As discussed in differ-
ent samhitas. Like – Agirana ,Aamdosa , Aamvisha ,alasak ,visuchika , Ghradhnirog , bha-
yajatisar, Sokajatisar ,Urustambh etc. So understanding of agni concept is need of Ayurvedic
physician to determine the status of agni during prescribing drugs and drug doses along with
prescription of Aahar and Vihara.
Key word:-Agni, Agirana (Indigestion) ,Jatharagni,Dehagni ,Mandagni. And Samagni

INTRODUCTION not actually mean fire. In these sequences,

The term of Agni, in common language the term Agni comprehends various factors
means fire. However, in the context of the which participate in and direct the course of
functioning of a living organism, which digestion and metabolism in living organ-
maintains its integrity and performs its vital ism.[1]
activities, by converting in Pakadi-Kar- Synonyms of agni: - In shabdakalpadruma,
mas or bio-physical and bio- chemical pro- 61 synonyms of Agni have been compiled.
cesses, the foods consumed in various ways These synonyms help in explaining the na-
– licked, masticated, drunk, etc. not only ture and functions of the Agni, e.g., Vaish-
into its various structural and functional con- vanara, Sarva Paka, Tanoonpata,
stituents but also to provide the Shakti or Amivachatana, Damunasa, Shuchi,
energy necessary for processing with its Vishwambhar, Rudra etc. (Shabdakalpa-
innumerable vital activities, this term does drum).[2]
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
Types of Agni: - Agni is innumerable be- Jatharagni:
cause of its presence in each and Jatharagni is the Agni or bioenergy present
every dhatuparamanu (cell) of the body. But, in the Jathara (stomach and duodenum).
enumeration of the number of Agnis varies in According to AshtangaHridaya, Jatharagni,
various classical Ayurvedic texts, as shown the seat is grahani (duodenum), so called
below because it withholds the food for a certain
 Charaka has mentioned about time inside the Amasaya (stomach) to facili-
13 Agnis. Jatharagni – 1, Bhutagni – tate digestion. In the opinion
5, Dhatvagni – 7 (Ch.Chi.15/38).[3] of Dhanvantari, it is the Kala known as
 According to AcharyaSushruta, five
“Pittadhara,” situated at the entrance of
types of Agnis are illustrated, the Pakvashaya (intestine) and acting as a
viz. Pachakagni, Ranjakagni, Alochak- bolt to the door of the pathway/channel of
agni, Sadhakagni and Bhrajakagni. food. It is responsible for the duration of
However, there is an indirect reference life, health, valour, ojas (essence of
of five Bhutagnisunderlying in the brief the dhatus), strength of all
description made to the transformation the bhutagni and dhatvagni. The strength of
of food stuff. (Sh.Su.21/10.)[4] the grahani is from Agni itself, and the
 Vagbhata has described different strength of Agni is from grahani. When
types Agni, viz. – Bhutagnis – 5,– the Agni undergoes vitiation, grahani also
Dhatvagnis – 7, –Dhoshagni – 3 and– gets vitiated and produces diseases
Malagni – 3. (As.Hr.Sha.3/50-54).[7]
 Sharangadhara has recognized Jatharagni is considered to be the most im-
five pittas only (Pachak, Bhrajak, portant because each and every nutrient that
Ranjak, Alochaka and Sadhak) one ingests first comes to the Jathara and is
(Sha.Sa.Pu.Kh.-5/32).[5] subjected to the action
 Bhavamishra has followed Achar-
of Jatharagni. Jatharagni digests the food
yaCharaka and Vagbhata (Bh.Pu.Kh.- materials that consist of the five basic ele-
3/169,180).[6] ments and transforms it for utilization by the
Agni has been divided into 13 types accord- respective Dhatusparamanus(tissues).
ing to the function and site of action. These Jatharagni is also responsible for separation
are: of the food material into the essence portion
1. Jatharagni – one Agni present in the (Prasad) and the waste products (kitta) in
stomach and duodenum. our body (As.Hr.Su-12/8).[8]
2. Bhutagni – five Agni from five basic ele- Jatharagni is directly related
ments. to Dhatvagni or bioenergy in the cells and
3. Dhatwagni – seven Agni present, one in their metabolic processes, with ultimate tis-
each of the seven dhatus. sue metabolism or Dhatu-Paka process. All
Accordingly, they are classified into three the Dhatvagni depend on the normal,
groups, namely Jatharagni, Bhu- healthy state ofJatharagni. If
tagni and Dhatvagni. the Jatharagni is hyperactive (Tikshna) or
hypoactive (Manda), it will cause an exces-
sive or retarded action of the Dhatvagni.
www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015
2514
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
This disturbed action ultimately leads to tion is known as “BhasmakRoga”
various disorders. Jatharagni is the main according to Ayurveda.
important Agni that controls the function of d. Mandagni: “Mand” means slow. The
all other 12 Agnis. All the Agnis are totally meaning of the Mandagni is slow diges-
dependent on the status of Jatharagni (Cha. tive power or digestive capacity. Those
Chi. 15/39-40).[9] who are having Mandagni eat very little
Jatharagni is also classified into four and are unable todigest the smallest
categories according to its performance of amount of food. Dhanvantri says
digestion in the human being that Agni digests the least amount of
namely Vishamagni, Tikshanagni, food in the greatest amount of time.
Mandagni and Samagni. (Cha. Chi. Bhutagni
15/51),[10] Bhutagni is the one that is present in a basic
According to Hareet Samhita, Sa- element (Bhutas). There are five Agnis in
magni depends on whether each of the five basic elements, namely –
the Doshas (Vata, Pitta, Kapha) are in nor- Par-
mal stage. When the Pitta is higher than nor- thiva (earth), Apya (water), Tejas (Agni), Va
mal, the condition is known as Tikshnagni. yavya (vayu) and Nabhasa(akash).
When Vata and Kaphaare higher than nor- Each and every cell in our body is composed
mal, the condition is known as Mandgni. of the five mahabhutas or five basic ele-
a. Samagni: The Samagni digests and ments. Naturally, each cell (dhatuparamanu)
assimilates food properly at the proper consists of these five Bhutagni also. All the
time. This thus increases the quality of nutrients in this world that we eat also con-
the Dhatus (supportive tissues of the sist of the same five basic elements with
body). Persons having Samagni are al- their respective Agni or bioenergies. Thus,
ways hale and healthy. they are completely similar with respect to
b. Vishamagni: This type of Agni changes the five basic elements with
between digesting food quickly and their Bhutagni in our body cells as well in
slowly. When this Agni is affected by all the outside nutrient, that we ingest for the
the VataDosha, it creates different types nutrition of our body. AcharyaCharak has
of udargataroga. mentioned that the five Bhutagni digest their
c. Tikshnagni: Tikshnagni means very own part of the element present in the food
quick/very sharp/very fast. Tikshnagni is materials. After the digestion of food by
a state of very quick digestion of food, the Bhutagni, digested materials containing
regardless of the type of food. Acharya the elements and qualities similar to
Shushrut states that when the power of each bhutas nourish their own specific
digestion is increased from normal to bhautika elements of the body (Cha. Chi.
above normal, food digests very quickly 15/13, 14).[11] These Bhutagnis act after
and produces hunger or the desire for the Jatharagni present in the stomach and
food. When food is digested, the throat, duodenum, acting on the food and causing
the mouth cavity and the lips become their disintegration. In the modern
dry with a burning sensation. This condi- physiological perspective, the action
of Jatharagni can be equated with the diges-
www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015
2515
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
tion in the stomach and duodenum, and the the Agni . From this it becomes evident that
action of the Bhutagni can be equated with the existence of Agni karma was there in the
the conversion of digested materials in the society in pre vedic period.
liver. Rig veda application of Agni is indicated for
Dhatvagni the remedy of different gynaecological and
All the seven Dhatus (seven element tissues obstetrical diseases. Specific treatment by
of the body) contain their own Agni to Agni and its material was advised for the
metabolize the nutrient materials supplied to vaginal and uterine disease (10/162/1-4).
them through their own Srotas. Yajurveda again emphasized the use of Agni
1. Rasagni present in the Rasa Dhatu. as therapy for sheeta. It is indi-
2. Raktagni present in the RaktaDhatu. cated that use of Agni in case of sheeta and
3. Mamsagni present in the MamsaDhatu. sheeta induced disease. (23/10/01).
4. Medagni present in the MedaDhatu. Samaveda bears elaborated description
5. Asthyagni present in the AsthiDhatu. about Agni which is clear by enumeration of
6. Majjagni present in the MajjaDhatu. a separate chapter as ‘Agnaneyakanda’. In
7. Shukragni present in the ShukraDhatu. this veda Agni is given special names as
Each Dhatvagni or the bioenergy present in Parmeshwar, Aatma, Vaishwanar etc. It is
each Dhatu synthesizes and transforms the considered as the life existing in the crea-
essential Rasa Dhaturequired for that tures of the universe and which spreads/
particular Dhatu or cell from the basic nutri- propagates all over the area is called Agni.
ents present in the AnnaRasa or essence of Atharvaveda has identified Agni as God and
the diet that we consume. treatment for diseases from the verses it be-
Each Dhatvagni has got a speciality to comes clear that Agni was used to protect
synthesize and transform the constituents the body from the invading microorganisms.
suitable to its particular Dhatu. This action (5/23/1,3,5).
is a sort of selective action. Acharya In Brahmasutra, Agni has been meant to be
Charaka has mentioned the fact that that the a sign of life in the body. Agni is a pivot
seven dhatus that are a support of the body around which the remaining factors
contain their own Agni, and by their responsible for the maintenance of health
own Agnithey digest and transform the and causation of disease as well as decay
materials supplied to them to make the sub- revolve (Shabdakalpadrum).[13]
stances alike to them for assimilation and Agni as Pitta ?
nourishment (Cha. Su. 28/15).[12] The origin of Pitta is from “Tapa,” which
Material and Method:- means: (1) combustion/digestion – to give
Various Ayurvedic, modern literature, text nourishment to the body by digestion of in-
books, articles, and journals are studied for gested food, (2) to maintain heat – by means
Topic title “Concept of Agni and its Clinical of heat, it maintains the color, lusture, etc. of
Importance in day to day practice of the body (Su.Su.-21/5).[14]
Ayurvedic Drugs” this review work. Now, there is a question as to
Review & Discussion:- Exploring the whether Pitta and Agni are both the same or
historical background of Agni we find that are different? Does any area exist
the Vedas bear a handful of literature about of Agni without Pitta, or is it
www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015
2516
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
that Pitta is Agni? This should be clearly ing them strength (power of functioning),
understood. Different views have been sug- which is known as “Pachaka Pitta”
gested regarding Pitta and Agni by different (As.Hr.Su.12/10-12).[18]
Acharyas. Some Acharyas consider Pitta to Different examples are available in our clas-
be Agni while others speak differently. sics to indicate that Pitta is the same
According to Acharya Sushruta, there is no as Agni. But, some doubts arise behind the
existence of any other Agni in the body concept of whether Pitta is Agni, e.g.
without Pitta, because when there is in-  Why indulgence of aggravating factors
creased digestion and combustion in the like katu, vidahi, etc. reduces the
body due to Ushnaguna of Pitta, the treat- strength of Agni instead of enhancing it.
ment is like Agni (Su. Su. 21/09).[15]  Appropriate example to highlight the
Acharya Marichi has also emphasized that above concept that ghee allevi-
the Agni present in the Pitta gives good or ates Pitta but enhances Agni.
bad results when it is normal or vitiated  The quotation of AcharyaSushruta, Sa-
(Cha. Su. 12/11).[16] madoshahsamagnishcha (Su. Sha.
Chakrapani has commented on “Pittantar- 15/48)[19] has clearly indicated
gatta,” that the function of Pitta inside the that Pitta and Agni are not the same.
body is not combustion but its work is to CONCLUSION
provide heat of Agni. Besides this, Agni may be correlated with digestive &
AcharyaShusrut has described five types metabolic fire in the body .It is the substance
of Agnis as the variety of Pitta. AcharyaB- secreted in our body, which is directly
hoj also considered Pitta as Agni, digestive responsible for chemical changes in the
fire is included within Agni, which is spe- body. It consist digestive (pak) enzymes and
cially meant for different enzymatic activi- different kinds of hormones, and co-en-
ties of the body, i.e. pachana, deepan, zymes activities etc. which participate in
bhedana, etc. (ChakrapaniTika on Cha.Su.- these digestive & metabolic functions. It is a
12/11).[17] logical conclusion that Ama is produced due
According to Hemadri, Pitta is of five divi- to hypo-functioning of Agni. At any level of
sions, which are located in the interior of the three Pakas (digestion and metabolism
the pakvashaya andamashaya, although it is i.e. Madhur,
composed of panchabhutas. Because of an Amla&Katuavasthapaka&vipaka) due to
increase of (predominance qualities hypo-functioning of the agni concerned un-
of)tejasbhuta, it is devoid of liquidity (alt- wanted chemical substances are produced
hough it is a liquid). Also, because it does known as Ama. Hypo-functioning of any
not possess snigdha(viscidity), sita and such Agni specially of Jatharagni is likely to af-
other properties of apa bhuta, it is called by fect the function of other too, leading to for-
the term “Anal” because of its function mation of Ama in the different stage
of paka. It cooks the food, dividing it into of Paka-karma. Lastly we can say
essence and waste separately. Being local- that Agni plays very important role in
ized there, it bestows grace (help) to the growth, development & maintenance of the
other Pitta present there and also the body. So very Ayurvedic Physician and
other dhatvagni present in the dhatus by giv-
www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015
2517
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
Surgeon should have proper Knowledge of and Appendix. Varanasi: Chaukhambha
Agni and its Clinical Implimentation. Sanskrit Sansthan; 1999. p. 37.
As described by Vagbhatta all diseases are 7. KunteAM,Navre KR. Ashtangahrdaya (A
due to lack of agni( Mandagni a functional Compendium of the Ayurvedic System) of
type of agni ) due to Mandagni , Rasaj and Vagbhata, ‘Sarvangasundra’ of Arunadatta
Annajagirana these produse deformity at and ‘Ayurvedarasayana’ of
sub cellular levele. A lot indigested and un- Hemadri. Varanasi:
wanted material circulate in body due to ChaukhambaSurbhartiPrakasan; 2002. p.
Mandagni and agirana it is called Aamvi- 394.
sha.(A.H.Ni.12/1. & A.H.SU.13/27)[20,21] 8. KunteAM,Navre KR. Ashtangahrdaya (A
Chakrapani also described the kal (in how Compendium of the Ayurvedic System) of
Vagbhata, ‘Sarvangasundra’ of Arunadatta
much time the Drugs and food should be
and ‘Ayurvedarasayana’ of
metabolized)two and three for Aushad and
Hemadri. Varanasi:
Aahar respectively.
ChaukhambaSurbhartiPrakasan; 2002. p.
So it is much more importance before pre-
193.
scribing the drugs assessment for ja-
9. CharakaSamhita, Shastri K, Chaturvedi
ranshakti (Digestive power ) of agni must
G. Varanasi: ChaukhambaBharti Acad-
assured and knowledge of concept of agni is
emy; 2002. p. 459.
compulsory to one and all (ie physician and
10. CharakaSamhita, Shastri K, Chaturvedi
surgeons) in field of Ayurveda.
G., editors. Varanasi: Chaukham-
baBharti Academy; 2004. p. 461.
REFERENCES
11. CharakaSamhita, Shastri K, Chaturvedi
1. Dwarikanath C ,Introduction to Kaya
G. Varanasi: ChaukhambaBharti Acad-
Chikitsa ,Varanasi: Chaukhamba Bharti
emy; 2004. p. 454.
Academy,2006 .p-45
12. CharakaSamhita, Shastri K, Chaturvedi
2. Shabdakalpadruma, Radhakantdev R,
G., editors. Varanasi: Chaukham-
editors. Amar Publication Varanasi:
baBharti Academy; 2004. P. 455
ChaukhambaSamskrit Series.1967:8.
3. CharakaSamhita, Shastri K, Chaturvedi
13. Shabdakalpadruma, Radhakantdev R,
G., editors. Varanasi: Chaukham-
editors. Amar Publication Varanasi: Chau-
baBharti Academy; 2004. p. 458.
khambaSamskrit Series.1967:8.
4. SushrutSamhita, Shastri A., editors.
14. SushrutSamhita, ShastriAmbicadutt., Dr
Varanasi: Chaukhamba Sanskrit
. Varanasi: Chaukhamba Sanskrit
Sansthan; 2005. p. 56.
Sansthan; 2005. p. 87.
5. Tripathi B, editor. Sharngadhara – Samhita
15. SushrutSamhita, ShastriAmbicadutt., Dr
of PanditSharngadharaCharya ‘Dipika’
. Varanasi: Chaukhamba Sanskrit
hindi. Varanasi: Chaukhamba Sanskrit
Sansthan; 2005. p. 88.
Sansthan; 1994. p. 41.
16. CharakaSamhita, SashtriKashinath, Pt,
6. Shastri BS, Vishya RL, edi-
ChaturvediGorakhnath., Dr . Varanasi:
tors. Bhavaprakasha of ShriBhava Mishra,
Chaukhamba Sanskrit Sansthan; 2004. p.
The ‘Vidyotini’ Hindi Commentary, Notes
251.

www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015

2518
 Ramesh Chandra & K. K. Pandey: Concept Of Agni And Its Clinical Importance In Day To Day Prac¬Tice Of Ayurvedic Drugs
17. ChakrapaniTika on CharakSamhita of Ag-
nivesa by Cakrapanidatta. Varanasi: Chau-
khambavidyabhawan; 2008. p. 80.
18. Kunte AM, Sastri KR, edi-
tors. Ashtangahrdaya (A Compendium of
the Ayurvedic System) of Vagbhata, ‘Sar-
vangasundra’ of Arunadatta and
‘Ayurvedarasayana’ of Hemadri. Varanasi:
ChaukhambaSurbhartiPrakashan; 2002.
Kunte AM, Sastri KR, editors.Varanasi:
ChaukhambaSurbhartiPrakashan; 2002;
p. 193.
19. SushrutSamhita, ShastriAmbicadutt., Dr
. Varanasi: Chaukhamba Sanskrit
Sansthan; 2005. p. 64.
20. AstangaHrdayaSamhita
,AshtavaidyanVaidyamadhonCheriya
Narayanan Namboodiri Math ;
ChowkhambaKrishnadasAcademy,Vara-
nasi 2007.p.271
21. AstangaHrdayaSamhita
,AshtavaidyanVaidyamadhonCheriya
Narayanan Namboodiri Math ;
ChowkhambaKrishnadasAcademy,Vara-
nasi 2007.p.86

Source of support: Nil

Conflict of interest: None Declared

www.iamj.in IAMJ: Volume 3; Issue 12; December- 2015

2519