Changes

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]]. ([[Sharira Sthana]] 1/27). The word teja also represents oja (vitality or essence). 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.  

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

The term agni denotes the following meanings:

The term agni denotes the following meanings:

#Agni mahabhuta

#Agni mahabhuta

#Jatharagni, bhutagni and dhatvagni(factors responsible for digestion and metabolism at various levels)

#factors responsible for digestion and metabolism at various levels (Jatharagni, bhutagni and dhatvagni)

#[[Pitta]] [[dosha]] ([[Chikitsa Sthana]] 03/39)

#[[Pitta]] [[dosha]] [Cha.Sa.[[Chikitsa Sthana]] 3/39]

#Fire  

#Fire  

#Body heat in the form of teja(Chakrapani on [[Chikitsa Sthana]] 26/132)

#Body heat in the form of teja[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 26/132]

#Oja(essence of all [[dhatu]])([[Sutra Sthana]]28/04)

#Essence of all [[dhatu]] (oja)[Cha.Sa.[[Sutra Sthana]]28/4]

#Power(Su.Sa.Su. 15/36)

#Power[Su.Sa.Su. 15/36]

#Brightness ([[Sharira Sthana]] 04/37)

#Brightness [Cha.Sa.[[Sharira Sthana]] 4/37]

==Evolution==

==Evolution==

In the sequence of evolution, [[agni]] evolves from the vayumahabhuta. Shabda, sparsha and rupatanmatra unify to form agnimahabhuta (su.sa.sa.01/04).

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].

==Types of agni==

==Types of agni==

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

The paramanu (most subtle) 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 agni (factors responsible for heat, digestion and metabolism in body), darshanendriyadravya (subject matter for vision) 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==

*Light (laghu)

*Light (laghu)

*Dry (ruksha)

*Dry (ruksha)

*Clear (vishada)([[Sutra Sthana]] 26/11)

*Clear (vishada)[Cha.Sa.[[Sutra Sthana]] 26/11]

*Rupa (vision) ([[Sharira Sthana]] 01/27)

*Rupa (vision) [Cha.Sa.[[Sharira Sthana]] 1/27]

==Specific character (lakshana)==

==Specific character (lakshana)==

Ushnatva (heat) is the characteristic feature of agnimahabhuta.([[Sharira Sthana]] 01/29). Agni mahabhuta has dominance of sattva and rajas guna among the three fundamental qualities (triguna) (su.sa.sa.01/20).

Warmth (ushnatva) is the characteristic feature of agnimahabhuta.[Cha.Sa.[[Sharira Sthana]] 1/29]. Agni mahabhuta has dominance of sattva and rajas guna among the three fundamental qualities (triguna) [Su.Sa.Sha.1/20].

==Importance==

==Importance==

Agni mahabhuta is one of the basic six constituents of [[purusha]] or holistic human being ([[Sharira Sthana]] 05/04). Agni is represented by heat in [[purusha]]([[Sharira Sthana]]05/05). Therefore it is responsible for all transformation processes in the body.

Agni mahabhuta is one of the basic six constituents of [[purusha]] or holistic human being [Cha.Sa.[[Sharira Sthana]] 5/4]. Agni is represented by heat in [[purusha]][Cha.Sa.[[Sharira Sthana]]5/5). Therefore it is responsible for all transformation processes in the body.

===Role in the formation of dhatu===

===Role in the formation of dhatu===

*The [[rakta]] [[dhatu]] has predominance of agnimahabhuta (su.sa.su.15/10). [[Artava]] (menstrual blood with ovum) also has agnimahabhuta dominance. Blood (rakta) present in the eyeball represents the agni mahabhuta (su.sa.ut.01/11).

*The blood ([[rakta]] [[dhatu]]) has predominance of agnimahabhuta [Su.Sa.Su.15/10]. Menstrual blood with ovum ([[artava]]) also has agnimahabhuta dominance. Blood (rakta) in the eyeball represents the agni mahabhuta composition of eye [Su.Sa.Ut.1/11].

*The constituents of [[vayu]], [[jala]] and agnimahabhuta together form [[mamsa]] [[dhatu]] (muscle tissue) in the body.([[Chikitsa Sthana]]15/29)

*The constituents of [[vayu]], [[jala]] and agnimahabhuta together form muscle tissue ([[mamsa]] [[dhatu]]) in the body.[Cha.Sa.[[Chikitsa Sthana]]15/29)

*The constituents of [[prithvi]], [[vayu]] and agnimahabhuta together form [[asthi]] [[dhatu]] (su.sa.su.15/10).

*The constituents of [[prithvi]], [[vayu]] and agnimahabhuta together form bone ([[asthi]] [[dhatu]]) [Su.Sa.Su.15/10].

===Functions in embryogenesis and human body===

===Functions in embryogenesis and human body===

*During embryogenesis, agnimahabhuta carries out the functions of development of vision and its perception, digestion and warmth([[Sharira Sthana]] 04/12). Moreover, it is also responsible for colour perception, good complexion, glow, bravery, anger and quickness of action (Su.Sa. Sa.01/19).  

*During embryogenesis, agnimahabhuta carries out the functions of development of vision and its perception, digestion and warmth[Cha.Sa.[[Sharira Sthana]] 4/12]. Moreover, it is also responsible for colour perception, good complexion, glow, bravery, anger and quickness of action [Su.Sa.Sha.1/19].  

*Agnimahabhuta is also responsible for dominance of [[Pitta]][[dosha]] in [[prakriti]] of an individual ([[Vimana sthana]] 08/95).  

*Agnimahabhuta is also responsible for dominance of [[Pitta]][[dosha]] in [[prakriti]] of an individual [Cha.Sa.[[Vimana sthana]] 8/95].  

*Agnimahabhuta carries out the function of digestion and transformation (su.sa.sa.05/03).

*Agnimahabhuta carries out the function of digestion and transformation [Su.Sa.Sha.5/3].

*If tejamahabhuta is absent in eye during embryogenesis, it results in congenital blindness. The excessive tejamahabhuta results in yellowish discoloration.<ref>Shivprasad Sharma, editor. Astaangasamgraha by vridhavaagbata with SasilekhaCommentry. 3rd edition. Varanasi: Chowkhamba Sanskrit series office, 2012. Sarirastaana 02/53; p..</ref>

*If tejamahabhuta is absent in eye during embryogenesis, it results in congenital blindness. The excessive tejamahabhuta results in yellowish discoloration[AS.Sha.2/53].

*The agnimahabhuta dominant substances produce daha(burning), paka(digestion), prabha(radiance), prakasha(luster) and varna(colour) ([[Sutra Sthana]] 26/11)

*The agnimahabhuta dominant substances produce burning(daha), digestion(paka), radiance(prabha), luster(prakasha) and colour(varna) [Cha.Sa.[[Sutra Sthana]] 26/11]

*All these functions are carried out in postnatal life too.  

*All these functions are carried out in postnatal life too.  

*Shukra (reproductive fluid) is formed from unification of [[vayu]], agni, [[prithvi]] and [[jala]]  mahabhuta in equal proportion ([[Sharira Sthana]]02/04)

*Reproductive fluid (shukra) is formed from unification of [[vayu]], agni, [[prithvi]] and [[jala]]  mahabhuta in equal proportion [Cha.Sa.[[Sharira Sthana]] 2/4]

*The visual sensory system including eyes have predominance of tejas mahabhuta ([[Sutra Sthana]]08/14). Thus agnimahabhuta plays significant role in sight and its perception.

*The visual sensory system including eyes have predominance of tejas mahabhuta [Cha.Sa.[[Sutra Sthana]] 8/14]. Thus agnimahabhuta plays significant role in sight and its perception.

   

   

===Role in determining the complexion===

===Role in determining the complexion===

*The combination of tejadhatu, [[jala]] and [[akasha]] mahabhuta results in fair(gaura/avadatavarna) complexion ([[Sharira Sthana]]08/15).

*The combination of tejadhatu, [[jala]] and [[akasha]] mahabhuta results in fair(gaura/avadatavarna) complexion [Cha.Sa.[[Sharira Sthana]] 8/15].

*An equilibrium of all the five mahabhuta results in shyamavarna (sky-like bluish complexion ([[Sharira Sthana]]08/15).

*An equilibrium of all the five mahabhuta results in sky-like bluish complexion (shyamavarna)[Cha.Sa.[[Sharira Sthana]] 8/15].

===Marma (vital points) and its agnimahabhutaconstitution===

===Marma (vital points) and its agnimahabhuta constitution===

*The injury to [[sadyapranahara]][[marma]](vital points)causes instant death due to agnimahabhuta predominance. Hence agnimahabhuta is responsible for instant death. The injury to [[kalantarapranahara]][[marma]](vital points) also leads to death after some time, because of dominance of [[jala]]mahabhuta with agni. The qualities of j[[ala]]mahabhuta can pacify actions of agni for some time.  

*The injury to [[sadyapranahara]][[marma]](vital points)causes instant death due to agnimahabhuta predominance. Hence agnimahabhuta is responsible for instant death. The injury to [[kalantarapranahara]][[marma]](vital points) also leads to death after some time, because of dominance of [[jala]]mahabhuta with agni. The qualities of [[jala]]mahabhuta can pacify actions of agni for some time.  

*[[Rujakara]][[marma]](vital points) have predominance of agni and [[vayu]]mahabhuta. Pain is caused as a result of these two mahabhuta (su.sa.sa.06/16).

*[[Rujakara]][[marma]](vital points) have predominance of agni and [[vayu]]mahabhuta. Pain is caused as a result of these two mahabhuta [Su.Sa.Sha.6/16].

==Importance in clinical practice==

==Importance in clinical practice==

===Application in diagnosis===

===Application in diagnosis===

*Proper digestion, transformation, metabolic processes, heat production and thermal regulation etc. in the body is regulated by agnimahabhuta. Any abnormalities in these physiological functions are observed to assess proportion of agnimahabhuta. Excessive use of substances having agnimahabhuta predominance cause dizziness, burning pain, tremors, piercing and tearing pains ([[Sutra Sthana]]26/43).

*Proper digestion, transformation, metabolic processes, heat production and thermal regulation etc. in the body is regulated by agnimahabhuta. Any abnormalities in these physiological functions are observed to assess proportion of agnimahabhuta. Excessive use of substances having agnimahabhuta predominance cause dizziness, burning pain, tremors, piercing and tearing pains [Cha.Sa.[[Sutra Sthana]]26/43].

===Application in treatment===

===Application in treatment===

*The substances having light (laghu) property possess  [[vayu]] and agnimahabhuta predominance. Intake of such food items increases agni (factors responsible for digestion) ([[Sutra Sthana]]05/06). The quantity of food is determined by inherent nature of food (light or heavy to digest) based upon fundamental panchabhautik composition and capacity of an individual.  

*The substances having light (laghu) property possess  [[vayu]] and agnimahabhuta predominance. Intake of such food items increases factors responsible for digestion (agni) [Cha.Sa.[[Sutra Sthana]]5/6). The quantity of food is determined by inherent nature of food (light or heavy to digest) based upon fundamental panchabhautik composition and capacity of an individual.  

*The [[pitta]] [[dosha]] is constituted from agnimahabhuta.<ref>Shivprasad Sharma, editor. Astaangasamgraha by vridhavaagbata with SasilekhaCommentry. 3rd edition. Varanasi: Chowkhamba Sanskrit series office, 2012. sutrasthana 20/02; p..</ref> In [[pitta]] [[prakriti]] individual, the dominance of properties of agnimahabhuta are observed.  

*The [[pitta]] [[dosha]] is constituted from agnimahabhuta [AS.Su.20/2]. In [[pitta]] [[prakriti]] individual, the dominance of properties of agnimahabhuta are observed.  

*Similarly, in conditions of [[pitta]][[dosha]] aggravation, agnimahabhuta predominance is observed. The treatment of such conditions is done by avoiding diet and lifestyle measures with agni predominance.   

*Similarly, in conditions of [[pitta]][[dosha]] aggravation, agnimahabhuta predominance is observed. The treatment of such conditions is done by avoiding diet and lifestyle measures with agni predominance.   

*On the other side, the agnimahabhuta dominant regimen is indicated in conditions of [[vata]] and [[kapha]]dosha aggravation (su.sa.su.41/07-09).

*On the other side, the agnimahabhuta dominant regimen is indicated in conditions of [[vata]] and [[kapha]]dosha aggravation [Su.Sa.Su.41/7-9).

*The substances which are sour, salty and pungent in taste have dominance of agnimahabhuta ([[Sutra Sthana]] 26/40). By wisely prescribing the drugs having above said tastes, one can treat various conditions of [[dosha]]s.  

*The substances which are sour, salty and pungent in taste have dominance of agnimahabhuta [Cha.Sa.[[Sutra Sthana]] 26/40]. By wisely prescribing the drugs having above said tastes, one can treat various conditions of [[dosha]]s.  

*Medicines for therapeutic emesis (vamana) have agni and [[vayu]]mahabhuta dominance. Since both of these mahabhutas have lightness as their property, it carries the [[dosha]] in upward direction and thus it helps in expelling the [[dosha]]s through mouth ([[Kalpa Sthana]] 01/05).

*Medicines for therapeutic emesis (vamana) have agni and [[vayu]]mahabhuta dominance. Since both of these mahabhutas have lightness as their property, it carries the [[dosha]] in upward direction and thus it helps in expelling the [[dosha]]s through mouth [Cha.Sa.[[Kalpa Sthana]] 1/5).

*The drugs having predominance of agnimahabhuta cause deepana (initiating digestion) and pachana(expediting digestion) effect in body (su.sa.su.41/06).

*The drugs having predominance of agnimahabhuta initiates (deepana) and expedites digestion (pachana) in body [Su.Sa.Su.41/6].

*Swedana (sudation) is achieved by applying principles of heat on body physiology. It liquifies morbid [[dosha]] and clears channels.  

*Sudation (swedana) is achieved by applying principles of heat on body physiology. It liquifies morbid [[dosha]] and clears channels.  

*To attain the scrapping (lekhana) effect, drugs having more [[vayu]] and agniguna predominance are selected(su.sa.su.41/06).

*To attain the scrapping (lekhana) effect, drugs having more [[vayu]] and agniguna predominance are selected[Su.Sa.Su.41/6].

*In the event of reduction in [[rakta]](blood) in the body, the drugs having predominance of tejamahbhuta should be used (su.sa.su.15/10).

*In the event of reduction in blood([[rakta]]) in the body, the drugs having predominance of tejamahbhuta should be used [Su.Sa.Su.15/10].

*Agni, [[vayu]] and [[akasha]] properties are used to cause apatarpana or langhana(emaciation).<ref>Harisaastriparaadakaravaidya, editor. Ashtaangahr’daya by Vaagbhat’a with Sarvaangasundara and Ayurvedarasaayana Commentary. 10rd edition. Varanasi: Chaukhambha Orientalia, 2011. Sutrasthana 14/03; p.223.</ref>

*Agni, [[vayu]] and [[akasha]] properties are used to cause emaciation(apatarpana or langhana) [Ah.Su.14/3].

==Current views and researches==

==Current views and researches==

The 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) 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>.

*[[Jala mahabhuta]]  

*[[Jala mahabhuta]]  

*[[Prithvi mahabhuta]]

*[[Prithvi mahabhuta]]

The list of references for Agni in Charak Samhita can be seen here [[ Media:Table_of_references_Agni_Page_1.pdf|Table_of_references_Agni_Page_1.pdf]] [[ Media:Table_of_references_Agni_Page_2.pdf|Table_of_references_Agni_Page_2.pdf]]

The list of references for Agni in Charak Samhita can be seen here [[ Media:Table_of_references_Agni_Page_1.pdf|Table_of_references_Agni_Page_1.pdf]] [[ Media:Table_of_references_Agni_Page_2.pdf|Table_of_references_Agni_Page_2.pdf]]