Agni in Ayurveda (आयुर्वेदे अग्निः)

Agni is an important vital entity in Ayurveda. Its chief function is to assimilate or transform. It has a potential to convert the biologically distinct substances into the form which can be used up by the body tissues for their growth and nourishment. This action happens at multiple different sites in the body and is responsible for many life processes. Any fluctuation in the strength of agni leads to imbalances in the level of doshas, dhatus and malas which are the building blocks of the body. Thus agni is an indispensable for Ayu (life) of any individual. In the physical body, Agni is involved in the process of Paka (पाकः । Digestion and transformation). Different Ayurvedic texts mention that Agni is Pitta (पित्तम्), one of the tridoshas (त्रिदोषाणि) of the human body, which are vata (वातः), pitta (पित्तम्) and kapha (कफः).

The similarities between Agni in Ayurveda and Agni in other vedic literature

Agni (Samskrit: अग्निः) means Fire, Lighting, Purifier. According to vedas, it is the devata for fire, yajnas and divine knowledge. In vedavangamaya, Agni has been praised in large number of mantras and suktas where it is considered to be the important devata next to Indra. Kindling of Agni, which generically refers to lighting of fire, is one of the important aspects in all वैदिकयज्ञः (Shrauta Yajnas or rituals prescribed in Vedas) and गह्ययज्ञः (Grhyayajnas, homas in domestic affairs such as that in samskaras). Agni carries the ahutis (oblations) of men to the devatas in heavenly worlds, who thereby pleased ensure the continuance of conditions favorable to mankind. Hence agni is considered to be the chief carrier of havishya offered in Yajnas. Similarly Agni in body described in Ayurveda is the chief carrier of food from outside to the internal bodily elements in a processed form suitable and acceptable to them. Paka or Pachanam (the activity which includes acceptance of the offered food and its transformation into the substances similar to the body elements to make them available to body tissues as a raw material for their growth and repair) is believed to be the chief job of the Agni. Thus Agni is an important vital entity in Ayurveda. This does not limit the role of agni only up to the digestion of ingested food but also extends to absorption of substances through skin, accepting the sensory stimuli from sense organs and processing the information into the form suitable for one's life processes.

A unique feature about Agni in vedas is that it is classified and called by different names based on its purpose in yajnas (Shrauta | श्रौतः and smarta । स्मार्तः ), the ahutis (आहुति-s । oblations) offered and its use in laukika kriyas (cooking). Similarly Agni in Ayurveda has also been classified in different types based on its site and specific action.

Agni as one of the panchamahabhutas

Agni or tejas is one of the Panchamahabhutas (the 5 basic elements in the nature).

• As a mahabhuta, rupa (illumination/vision) is the key attribute of Tejas or agni.

महाभूतानि खं वायुरग्निरापः क्षितिस्तथा| शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७|| (Char. Samh. 1.27-29)

• Moreover, ushna (heat) is the characteristic feature to understand the presence of agni mahabhuta by touch (tactile perception).

खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्| आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९|| Char. Samh. 1.27-29)

What is Agni in Human body?

Ayurveda scholars have clearly mentioned that Agni resides in the Pitta which is one of the 3 doshas in the shariram (human body) . Thus the terms agni and pitta are used synonymously in Ayurveda shastra. Agni mahabhuta in the nature is responsible for generating light and heat. Similarly agni inside the body which is also called as Antaragni, does various jobs through the medium of pitta. Acharya Charaka has listed the various functions agni performs inside body as below,

अग्निरेव शरीरे पित्तान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- पक्तिमपक्तिं दर्शनमदर्शनं मात्रामात्रत्वमूष्मणः प्रकृतिविकृतिवर्णौ शौर्यं भयं क्रोधं हर्षं मोहं प्रसादमित्येवमादीनि चापराणि द्वन्द्वानीति॥ (Char. Samh.12.11)

Meaning: It is the agni inside pitta in human body which performs various desirable and undesirable activities when it is in balanced state and vitiated state respectively viz. transformation and non-transformation, Vision and loss of vision, optimum or deranged level of heat, natural color or discoloration, bravery, fear, anger, delightfulness, delusions, graciousness etc and many more other pairs of opposites.

In the commentary on this sutra, acharya chakrapani has clarified that since the agni inside body is not morphologically similar to that present in nature which is in the form of flames, it is specifically mentioned that agni performs functions through the medium of pitta. Agni and pitta are inseparable. Various functions of agni or pitta described here are actually the specific functions of 5 types of pitta based on their location in the body. A type of pitta located at netra (eye) region in responsible for visual acuity in balanced state and loss of vision when vitiated. Similarly agni inside pitta located in jathara (stomach) is responsible for proper transformation or digestion. Agni inside pitta located in the twak (skin) controls the body temperature and the agni inside pitta located in Hrudayam controls various metal faculties like confidence, fear, anger etc. The skin color or complexion is also under the influence of agni inside pitta located in internal organs like yakrt and pliha.

Thus agni can be assessed on the basis of various visible aspects in one's body like color, digestion, strength, heat level, intelligence.

Can agni exist in body without pitta?

Ayurveda acharyas have explained that agni inside the body can not exist without pitta. It can perform various actions only through the medium of pitta.

न खलु पित्तव्यतिरेकादन्योऽग्निरुपलभ्यते, आग्नेयत्वात् पित्ते दहनपचनादिष्वभिप्रवर्तमानेऽग्निवदुपचारः क्रियतेऽन्तरग्निरिति; क्षीणे ह्यग्निगुणे तत्समानद्रव्योपयोगात् , अतिवृद्धे शीतक्रियोपयोगात् , आगमाच्च पश्यामो न [१] खलु पित्तव्यतिरेकादन्योऽग्निरिति ||९|| Su su 21.9

Meaning: Agni can not exist without pitta. It is because of the agneyatwam (original nature of agni i.e. heat) of pitta which performs functions like burning, cooking/digesting (which are similar to agni in nature) it is treated like antaragni. If the agni nature of pitta reduces dravyas (substances) having similar nature to agni are utilized to kindle it, when this agni nature is excessively increased, cooling therapies are used to reduce its severity. Also we know it from the agama ( traditional doctrine or perspect also known as Shabda pramana or aptopadesha) that agni can not exist without pitta.

Types of the agni involved in food transformation

Agni inside the body is called by various different names at various instances. Although the agni or pitta is present everywhere and the same all over the body, it has been classified into various categories depending on its location and action specific to that location. Also agni inside substances that come in contact with our body when those are consumed has also been considered and has been given considerable attention.

Different texts mention different numbers of Agni present in the body, however according to the function and site of action there are 13 in number -

1. 1 Jatharagni (जठराग्निः),
2. 5 types of Bhutagnis (भूताग्नयः) and
3. 7 types of Dhatvagnis (धात्वाग्नयः).  

Jatharagni

Jatharagni, the most important Agni, is present in Jathara (gut/gastrointestinal system) directly acts on four types of food, aids in digestion and transforms it into Rasa (रसः) and Mala (मलः । waste and toxins) thus, converting the gross matter to subtle substance thereby providing energy for body's needs. Thus it is called as the pachaka (transformer) of Annam or ahara. Since this being the first and foremost step in the transfer of energy in the form of food from outside to inside, without it no other agni can function and body can survive. Hence jatharagni is revered as Bhagawan or Ishwara (diety).

जाठरो भगवानग्निरीश्वरोऽन्नस्य पाचकः | सौक्ष्म्याद्रसानाददानो विवेक्तुं नैव शक्यते ||२७|| (Sush. Samh. 35.27)

Site of Jatharagni in body: Grahani

The site of jatharagni in the shariram (body) is known as Grahani. Grahani derives its name from its function to accept and hold food. Graha is the samskrit term which indicates to accept and hold. Grahani is located above nabhi (umbilicus) and is supported as well as maintained (in terms of the function) by the agni. It holds the undigested food, processes it and when completely processed that food matter is propelled further into the gut for further course of action. If this grahani is weak it fails to hold the food till its complete digestion and this undigested food known as aama is expeled out as it is.

अग्न्यधिष्ठानमन्नस्य ग्रहणाद्ग्रहणी मता| नाभेरुपर्यह्यग्निबलेनोपष्टब्धोपबृंहिता ||५६|| अपक्वं धारत्यन्नं पक्वं सृजति पार्श्वतः| दुर्बलाग्निबला दुष्टा त्वाममेव विमुञ्चति||५७|| (Char. Samh. 15.56-57)

Pakam or pachanam : The chief function of Jatharagni

अन्नमादानकर्मा तु प्राणः कोष्ठं प्रकर्षति|

तद्द्रवैर्भिन्नसङ्घातं स्नेहेन मृदुतां गतम्||६||

समानेनावधूतोऽग्निरुदर्यः [१] पवनोद्वहः|

काले भुक्तं समं सम्यक् पचत्यायुर्विवृद्धये||७||

एवं रसमलायान्नमाशयस्थमधः स्थितः|

पचत्यग्निर्यथा स्थाल्यामोदनायाम्बुतण्डुलम्||८|| Cha chi 15

स ख़लु विधिवदभ्यवहृतमन्नजातं प्राणेन वायुना कोष्ठमाकृष्टं द्रवैर्विभिन्नसङ्ग़ातं स्नेहेन मृदूकृतमभिसन्धुक्षितः समानेनामाशयस्थं स्थालीस्थमिवाम्बुतण्डुलमग्निरन्तरग्निः पचति||३६|| (A.H.SHA 5.36)

Types of Jatharagni

The jatharagni i.e. agni or pitta type responsible for digestion of food,has further been divided into 4 types based on the digestion types and Doshas (Vata, Pitta, Kapha) -

1. Vishamagni (विषमाग्निः),
2. Teekshnagni (तीक्ष्णाग्निः),
3. Mandagni (मन्दाग्निः).
4. Samagni (समाग्निः)

Thus the state of balanced Agni of the body is also known as Samagni (समाग्निः).

जाठराग्निमधुना चतुर्विधं वक्ति ----

समः समाने स्थानस्थे विषमोऽग्निर्विमार्गगे|

पित्ताभिमूर्च्चिते तीक्ष्णो मन्दोऽस्मिन्कफपीडिते||७३|| A.H.SHA3

समोऽग्निर्विषमस्तीक्ष्णो मन्दश्चैवं चतुर्विधः|

यः पचेत्सम्यगेवान्नं भुक्तं सम्यक् समस्त्वसौ||७४||

विषमोऽसम्यगप्याशु सम्यग्वाऽपि चिरात्पचेत्|

तीक्ष्णो वह्निः पचेच्चीघ्रमसम्यगपि भोजनम्||७५||

मन्दस्तु सम्यगप्यन्नमुपयुक्तं चिरात्पचेत्|

कृत्वाऽऽस्यशोषाटोपान्त्रकूजनाध्मानगौरवम्||७६||

Bhautikagni

जाठरस्याग्नेः कर्माभिधाय, इदानीमन्येषामप्यग्नीनां कर्माभिधातुमाह ----

भौमाप्याग्नेयवायव्याः पञ्चोष्माणः सनाभसाः|

पञ्चाहारगुणान्स्वान् स्वान् पार्थिवादीन् पचन्त्यनु||५९|| Ashtang Hrudaya sha 3.59)

अनया चोक्त्या आहारः शरीरगतानां भावानां समानगुणानां गुणद्वारेण वर्द्धनहेतुः,विपरीत गुणानां च क्षयहेतुः इति प्रतिपादयति ----

यथास्वं ते च पुष्णन्ति पक्वा भूतगुणान् पृथक्|

पार्थिवाः पार्थिवानेव शेषाः शेषांश्च देहगान्||६०||

5 Types of bhutagni

Types of bhutagni are based on the panchamahabhutas. Thus these types are

1. Agni of Prthvi mahabhuta
2. Agni of Jala mahabhuta
3. Agni of Teja mahabhuta
4. Agni of Vayu mahabhuta
5. Agni of Akasha mahabhuta

Dhatwagni

सप्तभिर्देहधातारो धातवो द्विविधं पुनः|

यथास्वमग्निभिः पाकं यान्ति किट्टप्रसादवत् [१] ||१५|| Cha Chi 15.15

7 Types of dhatvagnis

The human body is made up of 7 types of dhatus. Each of these 7 dhatus is generated, nourished and maintained by the agni of its own known as dhatvagni. It controls the dhatu level metabolism and levels of dhatus, upathatus dhatu malas etc. These 7 types of dhatvagnis are as follows,

1. Rasa dhatvagni
2. Rakta dhatvagni
3. Mamsa dhatvagni
4. Meda dhatvagni
5. Asthi dhatvagni
6. Majja dhatvagni
7. Shukra dhatvagni

5 types of pitta or agni in body based on location

Apart from digestion and transformation of the food, agni inside pitta doshas performs various different functions. Thus 5 types of pitta doshas based on their chief site and peculiar function are also known as 5 types of agni performing different functions in the body. These 5 types are,

1. Pachaka pitta/ Pachakagni
2. Ranjaka Pitta / Ranjakagni
3. Sadhaka Pitta / Sadhakagni
4. Alochaka pitta / Alochakagni
5. Bhrajaka pitta / Bhrajakagni

Pachakagni

The agni involved in the digestion, absorption, assimilation of food leading to formation of doshas, rasa dhatu and malas of food like purisha (stools), mutram (urine) in known as pachakagni. It is the chief agni which also provides strength and controls function of all other types of agnis involved in various different functions in the body. It is located in the koshtha (roughly equivalent to gut) between Pakwashaya (roughly equivalent to large intestine) and Amashaya (roughly equivalent to stomach).

Ranjakagni

Ranjaka means coloring agent. Agni that is present in pitta located at Yakrt (roughly equivalent to liver) and Pleeha (roughly equivalent to speen) acts on Rasa dhatu to help it transform into rakta dhatu by adding color pigments to it is known as ranjakagni.

Sadhakagni

Sadhaka means fulfilling or accomplishing agent. The agni located inside pitta present in the Hrdayam (the vital organ associated with mind, senses, intelligence, life energy etc) in palys indispensible role by becoming the effective agent to accomplish what is desired by the individual. Thus it is known as sadhakagni.

Alochakagni

The agni inside pitta located in the sensory visual organ or eye which can capture the outside images and generate the appropriate signals for visual perception is known as alochakagni.

Bhrajakagni

The agni inside pitta located in twak (skin) is called as bhrajakagni. It can absorb the externally applied substances like oil, medicate liquids, packs etc on skin and make them available to body tissues. Since it is also the factor responsible for appearance of chaya (Chaya means shadow or shade or skin complexion. It is generally indicate changes in complexion due to a disease pathology.) on one's body/skin it is called as bhrajaka (bhraj- lusture/shine) agni. Chhaya has been deeply studied in Ayurveda. It is believed to be associated with the imbalances in the internal bodily environment and thus any change in the body inside can be reflected outside through chhaya which can affect the original color and complexion of the individual. Since the agni inside skin has the potential to reflect / throw light on / illuminate the changes in internal environment of body through chaya of skin (which can be visible outside) it is calle das illuminator/ reflector i.e. bhrajakagni.

Relation between all agni types

अन्नस्य पक्ता सर्वेषां पक्तॄणामधिको मतः|

तन्मूलास्ते हि तद्वृद्धिक्षयवृद्धिक्षयात्मकाः||७१||

तस्मात्तं विधिवद्युक्तैरन्नपानेन्धनैर्हितैः|

पालयेत्प्रयतस्तस्य स्थितौ ह्यायुर्बलस्थितिः||७२|| Asht. Hrud. sha 3.71-72)

Role of agni in human physiology according to ayurveda

Agni is an integral part of human body mechanics. In order to survive in the nature every individual has to establish a relationship with the nature. Through this relationship one's internal and external environment maintain a harmony and purusha can survive and grow in the loka (external world/nature) as a part of it. However, this can be achieved only when one can take up the substances from outer world and convert them in a form suitable for acceptance by the body tissues so that it can be made use of to grow and repair the internal bodily environment. At the same time, the wastes generated through this process which are not compatible for body are separated by the agni and thrown out of the body. Thus agni plays the vital role of establishing and maintaining this crucial link between the man and the world. This function happens at multiple levels and thus the agni plays key role in maintenance of health and well-being. These various aspects of health controlled that are under the control of agni are listed by all the Ayurveda acharyas and thus they call agni the root of not just body but life.

• Charaka Samhita praises agni and describes its role in health, wellness, illness, life and death.

आयुर्वर्णो बलं स्वास्थ्यमुत्साहोपचयौ प्रभा| ओजस्तेजोऽग्नयः प्राणाश्चोक्ता देहाग्निहेतुकाः||३|| शान्तेऽग्नौ म्रियते, युक्ते चिरं जीवत्यनामयः| रोगी स्याद्विकृते, मूलमग्निस्तस्मान्निरुच्यते||४|| (Char. Samh. 15.3-4) Meaning: Dehagni (all the entities in the body that are responsible for digestion and metabolism) is the fundamental causative agent for longevity, normal complexion, normal strength, good health, motivation, normal growth, normal luster, normal ojas, normal body temperature and various other forms of agni. Even the existence of an individual is said to be because of dehagni. When the agni stops functioning, the individual dies; if the agni functions normally, the individual can lead a healthy and long life. Similarly, if the agni becomes abnormal, the individual suffers from various diseases; and hence, the agni is said to be the root cause of health and longevity.

• Acharya Vagbhata in his treatise Ashtanga Hrdayam has delivered the similar message,
  

तच्चान्नं विपक्वमेव देहधात्वादिपोषणम्, नापक्वम्| तस्य चान्नपाकस्य हेतुरग्निः, अत आह----

यदन्नं देहधात्वोजोबलवर्णादिपोषणम्|

तत्राग्निर्हेतुराहारान्न ह्यपक्वाद्रसादयः||५४|| (Asht. Hrud. 3.54)

Meaning: Only the completely digested (and transformed) food provides nutrition to dhatus (body tissues) and not the undigested/unmetabolised (untransformed) food. This digestion and metabolism can occur only by the agni therefore it is believed that, the food that nourishes dhatus, ojas, balam (strength) , varna (complexion) etc can help due to the agni (which acts on it and transforms it). This nourishment can not occur at all through the undigested food stuff.

• Other functions of agni in body

Along with the main function of paka / pachana of food, agni is helpful in relieving aama (undigested food material of toxic nature), stiffness, cold or hypothermia, aches & pains, cramps etc in the body.

अग्निरामस्तम्भशीतशूलोद्वेपनप्रशमनानां (Char Samh 25.40) Meaning: Agni is the prime agent in reducing aama, stiffness, cold, pains and aches etc.

Role of sneha in agni strength

अधुना स्नेहस्याग्निवृद्धिकरत्वं दृष्टान्तेन दर्शयति----

दीप्तो यथैव स्थाणुश्च बाह्योऽग्निः सारदारुभिः|

सस्नेहैर्जायते तद्वदाहारैः कोष्ठगोऽनलः||७९|| A.H.chi 79

Role of quantity of food in agni strength

यथाग्न्यभ्यवहारोऽग्निसन्धुक्षणानां (Char Samh sutra 25.40)

Agni: savior or killer

आहारमग्निः पचति दोषानाहारवर्जितः|

धातून् क्षीणेशु दोषेषु जीवितं ढातुसङ्क्षये||९१|| Asht. Hrud. Chi. 10.91

Causes of disturbances in Agni

अभोजनादजीर्णातिभोजनाद्विषमाशनात्|

असात्म्यगुरुशीतातिरूक्षसन्दुष्टभोजनात्||४२||

विरेकवमनस्नेहविभ्रमाद्व्याधिकर्षणात्|

देशकालर्तुवैषम्याद्वेगानां च विधारणात्||४३||

दुष्यत्यग्निः, स दुष्टोऽन्नं न तत् पचति लघ्वपि|

अपच्यमानं शुक्तत्वं यात्यन्नं विषरूपताम् [१] ||४४|| Cha chi 15

How to examine agni?

प्रश्नेन च विजानीयाद्देशं कालं जातिं सात्म्यमातङ्कसमुत्पत्तिं वेदनासमुच्छ्रायं बलमन्तरग्निं Su su 10.5 (https://niimh.nic.in/ebooks/esushruta/?mod=read&h=agni)