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|title=Agni mahabhuta

|title=Agni mahabhuta

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|keywords=Agni mahabhuta, Agni mahabhuta Meaning, Etymology and definition of Agni mahabhuta, Types of agni, Importance of Agni, Ayurveda, Sutra Sthana

|keywords=Agni mahabhuta, Agni mahabhuta Meaning, Etymology and definition of Agni mahabhuta, Types of agni, Importance of Agni, Ayurveda, Sutra Sthana, fire element, ayurveda, charak samhita, caraka samhita, padartha vijnana, deole y.s., basisht g. teja, anala

|description=The word agni literally means fire. The word meaning of tejas is glow, glare, splendor, light, fire, the bright appearance of human body, vital power, essence etc

|description=The word agni literally means fire. The word meaning of tejas is glow, glare, splendor, light, fire, the bright appearance of human body, vital power, essence etc

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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<p style='text-align:justify;'>The word ‘agni’ literally means ‘fire’.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, agni, Page 5</ref> The word meaning of ‘tejas’ is glow, glare, splendor, light, fire, the bright appearance of human body, vital power, essence etc.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, tejas, Page 454</ref> It is one among the [[panchamahabhuta]]. [Cha.Sa.[[Sharira Sthana]] 1/27]. The word teja also represents vitality or essence (oja). Agni is present in two forms: mahabhuta and pitta dosha. The present article deals with agni mahabhuta. [[Agni]] related to [[pitta]] [[dosha]] is dealt with separately. </p>

The word ‘agni’ literally means ‘fire’.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, agni, Page 5</ref> The word meaning of ‘tejas’ is glow, glare, splendor, light, fire, the bright appearance of human body, vital power, essence etc.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, tejas, Page 454</ref> It is one among the [[panchamahabhuta]]. [Cha.Sa.[[Sharira Sthana]] 1/27]. The word teja also represents vitality or essence (oja). Agni is present in two forms: mahabhuta and pitta dosha. The present article deals with agni mahabhuta. [[Agni]] related to [[pitta]] [[dosha]] is dealt with separately.  

{{Infobox

{{Infobox

|label2 = Authors

|label2 = Authors

|data2 = Aneesh E.G., Deole Y.S.

|data2 = Aneesh E.G., [[Yogesh Deole|Deole Y.S.]]

|label3 = Reviewed by  

|label3 = Reviewed by  

|data3 = Basisht G.

|data3 = [[Gopal Basisht|Basisht G.]]

|label4 = Affiliations

|label4 = Affiliations

|label5 = Correspondence email:

|label5 = Correspondence email:

|data5 = carakasamhita@gmail.com

|data5 = dryogeshdeole@gmail.com, carakasamhita@gmail.com

|label6 = Publisher  

|label6 = Publisher  

==Etymology and definition==

==Etymology and definition==

 

The word Agni is derived from three verbs – from 'going', from 'shining or burning', and from 'leading'. The letter "a" (अ) is from root "i" which means 'to go'. The letter "g" (ग्) is from the root "añj" meaning 'to shine' or "dah" meaning 'to burn'. And the last letter is by itself the root "nī" (नी) which means 'to lead'.<ref>Lakshman Sarup (1998). The Nighantu and the Nirukta. Motilal Banarsidass. p. 120. ISBN 978-81-208-1381-6. Available from https://en.wikipedia.org/wiki/Agni#cite_ref-31 accessed on 11-04-2020</ref>

The word Agni is derived from three verbs – from 'going', from 'shining or burning', and from 'leading'. The letter "a" (अ) is from root "i" which means 'to go'. The letter "g" (ग्) is from the root "añj" meaning 'to shine' or "dah" meaning 'to burn'. And the last letter is by itself the root "nī" (नी) which means 'to lead'.<ref>Lakshman Sarup (1998). The Nighantu and the Nirukta. Motilal Banarsidass. p. 120. ISBN 978-81-208-1381-6. Available from https://en.wikipedia.org/wiki/Agni#cite_ref-31 accessed on 11-04-2020</ref>

==Evolution==

==Evolution==

In the sequence of evolution, [[agni]] evolves from the vayumahabhuta. Subtle(tanmatra) forms of sound(shabda),touch(sparsha) and shape(rupa) unify to form agnimahabhuta [Su.Sa.Sha.1/4].

In the sequence of evolution, [[agni]] evolves from the [[vayu mahabhuta]]. Subtle([[tanmatra]]) forms of sound(shabda),touch(sparsha) and shape(rupa) unify to form agnimahabhuta [Su.Sa.Sha.1/4].

==Types of agni==

==Types of agni==

Agni is present in two forms. 1)Eternal (nitya) and 2) Ephemeral(anitya ).<ref>Dingarilakshmanachary.Acharya’sAyurvedeeyapadarthavigyana. Delhi: Chaukhamba Sanskrit pratisthan;2012.Chapter09, Tejo nirupana;p.59.</ref>

Agni is present in two forms. 1)Eternal (nitya) and 2) Ephemeral(anitya ).<ref>Dingari lakshmanachary. Acharya’s Ayurvedeeya padartha vigyana. Delhi: Chaukhamba Sanskrit pratisthan;2012.Chapter 09, Tejo nirupana;p.59.</ref>

The most subtle (paramanu) form of agnimahabhuta is eternal. The secondary forms derived from it are ephemeral.  

The most subtle (paramanu) form of agnimahabhuta is eternal. The secondary forms derived from it are ephemeral.  

The ephemeral form is observed as factors responsible for heat, digestion and metabolism in body (agni), subject matter for vision(darshanendriyadravya ) and object of vision.

The ephemeral form is observed as factors responsible for heat, digestion and metabolism in body ([[agni]]), subject matter for vision (darshanendriyadravya ) and object of vision.

==General characteristics==

==General characteristics==

==Current views and researches==

==Current views and researches==

The subtle (tanmatra) form of all mahabhuta is eternal. During the evolution, the ‘indistinct’ (avyakta) acts as a seat for mass and energy. Due to the potential difference in the energy, elementary forces come into action and produce vibrations. These vibrations produce the sound potential i.e. first or shabdatanmatra. The vibrations further increase compelling the elementary forces to act vigorously and thus produce the touch potential or sparshatanmatra of vayumahabhuta.  Once the vibrations increase, it may lead to collisions.This in turn results in the production of heat and light radiation potential.It is correlated to rupatanmatra of agni mahabhuta.<ref>Nalage D H. A study of Samskara and its role in alteration of Pancha-Bhautika composition of Dravya [MD Dissertation]. Jamnagar: Gujarat Ayurved University; 2004</ref>.

The subtle (tanmatra) form of all mahabhuta is eternal. During the evolution, the ‘indistinct’ ([[Avyakta|avyakta]]) acts as a seat for mass and energy. Due to the potential difference in the energy, elementary forces come into action and produce vibrations. These vibrations produce the sound potential i.e. first or shabdatanmatra. The vibrations further increase compelling the elementary forces to act vigorously and thus produce the touch potential or sparshatanmatra of vayumahabhuta.  Once the vibrations increase, it may lead to collisions.This in turn results in the production of heat and light radiation potential.It is correlated to rupatanmatra of agni mahabhuta.<ref>Nalage D H. A study of Samskara and its role in alteration of Pancha-Bhautika composition of Dravya [MD Dissertation]. Jamnagar: Gujarat Ayurved University; 2004</ref>.

Agni mahabhuta being a conversion factor is placed in middle among the [[panchamahabhuta]]s. It has the capability to convert the [[akasha]] and [[vayu]]mahabhuta to [[jala]] and [[prithvi]]mahabhuta and vice versa. So it originates as the third mahabhuta during evolution.<ref>Gautam K. Critical study of “Bhutebhyohiparamyasmatnastichintachikitsite” w.s.r. to Santarpanotthaprameha& it’s management [MD Dissertation]. Jamnagar: Gujarat Ayurved University; 2007</ref>.

Agni mahabhuta being a conversion factor is placed in middle among the [[panchamahabhuta]]s. It has the capability to convert the [[akasha]] and [[vayu]]mahabhuta to [[jala]] and [[prithvi]]mahabhuta and vice versa. So it originates as the third mahabhuta during evolution.<ref>Gautam K. Critical study of “Bhutebhyohiparamyasmatnastichintachikitsite” w.s.r. to Santarpanotthaprameha& it’s management [MD Dissertation]. Jamnagar: Gujarat Ayurved University; 2007</ref>.