Introduction:
Ayurveda has described an important factor of digestion and metabolism
in our body as Agni. Ingested food is to be digested, absorbed and
assimilated, which is unavoidable for the maintenance of life, and is
performed by Agni. In Ayurveda, the term “Agni” is used in the sense of
digestion of food and metabolic products.
1. Agni converts food in the form of 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,
lusture, oja, teja (energy) and prana (life energy). (Cha. Chi.
15/3.)[1] ·
About the importance of Agni, Acharya Charaka has mentioned that after
stoppage of the function of Agni, the individual dies, and when the Agni
of an individual is sama, then that person would be absolutely healthy
and would lead a long, happy, healthy life. But, if the Agni of a person
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
(moola) of life. (Cha.Chi.15/4.)[2] ·
According to modern medicine, metabolic processes, division and
multiplication are going on in all cells (dhatu paramanu) of our body
from birth till death. The cell is the functional unit of the body.
According to Charaka, the constituent parts of the body, if further
divided into the atoms, are sure to become innumerable, as such cells or
atoms are exceedingly numerous, very minute and ultrasensory. In the
conjunction and disjunction of cells, the activating factors are Vata
and the nature of action (Cha. sha.7/17).[3] ·
In Shushruta, we can see how the “Avayavaas” are formed from “various
dhatus” (Su.Sha.4/25-30).[4] Thus, based on Charaka and Sushruta, the
above cells can be considered as “dhatu paramanus.” For these constant
processes in all cells, a biological energy is constantly essential,
without which the survival of our body will be quite impossible. The
same biological energy is provided by Agni in Ayurveda. This
Agni-provided biological energy in the cells (dhatu paramanu) of our
body is of two types: potential and kinetic.
2. The study of Agni can be summarized according to the following
points:
a] General description of Agni in various Ayurvedic texts.
b] Normal physiological function of different types 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.
“A” denotes root “I,” meaning “to go”.
“G” denotes the root “Anja,” meaning “to glitter” or root “daha,”
meaning “to burn” .
“Ni” means “to carry.”
a] The etymology given by Yasaka,
Shankaracharya (vedantasutra shabda kalpa druma) illustrates that Agni
carries everything in it. 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]
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]
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, deepana,
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 “Anala” 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]