A A M J Anveshana Ayurveda Medical Journal

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1 A A M J Anveshana Ayurveda Medical Journal ISSN: Review Article Review on the concept of Panchabhautika Agni and its role in human physiology R. S. Dhimdhime 1 Madhumati S. Chidre 2 D.T. Kodape 3 K.B. Pawar 4 S. K. Ingle 5 A b s t r a c t According to Ayurveda Sarvam dravyam Panchabhoutikam i.e. all creations in universe are made by five great elements known as mahabhutas. By Lokapurusha Saamya Theory, like all the universal matter our body is also formed by the Panchamahabhutas. Aahara which is one of basic element of life is also Panchabhautika. For digestion and metabolism of this Aahara Agni is an important factor described in Ayurveda. According to the function and site of action Agni has been devided into 13 types. These are Jatharagni-1, Bhutagni-5 and Dhatvagni-7. Jatharagni is the chief among all types of Agni because function of Bhutagni and Dhatvagni depends on this. Bhutagni act after the Jatharagni, which is present in the stomach and duodenum. Aahar Dravya (Ras) which is formed after the action of Jatharagni on consumed food is vijatiya in origin. Bhutagni plays an important role in transformation of this Vijatiya Aahar Dravya (Ras) into Sajatiya nature. Now, this Sajatiya Dravya (Ras) or Dehaposhaka Ansha is essential for further growth and development of body tissues. There are different agnis of different mahabhutas i.e. Parthiv Agni, Apya Agni, Taijas Agni, Vaayaviya Agni and Naabhas/Akasheeya Agni. This article tries to detailed review on Panchabhoutika Agni from various Ayurvedic texts. Keywords: Agni, Panchabhoutika Agni, Panchamahabhutas. 1 Professor & H.O.D., 2 PG Scholar, 3 Asso. Professor, 4, 5 Assi. professor, Dept. of Kriya Sharir, Government Ayurved College, Osmanabad, Maharashtra, India. CORRESPONDING AUTHOR Dr. Madhumati S. Chidre PG Scholar, Department of Kriya Sharir, Government Ayurved College, Osmanabad, Maharashtra, (India). madhumatichidre1010@gmail.com sue2/aamj_1709_1713.pdf AAMJ / Vol. 4 / Issue 2 / March April 2018

2 INTRODUCTION I n Ayurveda the term Agni is used in the sense of digestion of food and metabolic products. Agni converts food consumed in various ways- licked, masticated, drunk, etc. not only into its various structural and functional constituents but also to provide the energy necessary for proceeding all the vital activities of our body. Therefore, Ayurveda considers that Dehaagni is the cause of life, complexion, strength, health, nourishment, lusture, oja, teja (energy) and prana (life energy) [1]. Types of Agni: According to various functions the concept of Agni varies in various classical texts, as shown below: Table No.1 Agnis according to different aacharya [2][3][4][5][6] Aacharya Agnis 13 types of Agnis:- Charaka Jatharagni-1, Bhutagni-5, Dhatvagni-7 5 types of Agnis illustrated i.e. Pachakagni, Ranjakagni, Sushruta Alochakagni, Sadhakagni and Bhrajakagni. Bhutagnis-5, Dhatvagnis-7, Vagbhata Doshagni-3 and Malagni-3. Recognized five pittas only i.e. Pachak, Bhrajaka, Sharangadhara Ranjaka, Alochaka and Sadhaka. As like Acharya Charaka and Bhavamishra Vagbhata According to function and site of action, Agni has been devided in 13 types- 1. Jatharagni - 1: Agni present in Jathara (Stomach and duodenum) 2. Bhutagni - 5: Agni present in five basic elements (Panchamahabhutas) 3. Dhatvagni- 7 : Agni present in seven Dhatus (seven element tissues of the body). Aims and Objectives: 1. To emphasize and discuss the Concept of Agni and Bhutagni in Ayurvedic classical texts. 2. To discuss the Concept of Panchamahabhutas in Ayurvedic classical literature. Material and Methods: This article is review of various Ayurvedic classical texts. Materials related to Agni and other related topics have been collected from various Ayurvedic classical texts. The references were compiled, analyzed and discussed for a thorough and in-depth understanding of the concept of Panchamahabhutas and Bhutagni. Explain the correlation between different five types of Pitta and Panchabhautika Agnis (according to Sushruta). Concept of Panchabhautik Agni: Panchabhautik Agnis are structural and anatomical fire related to Pancha Mahabhutas i.e. Prithvi (Earth), Aap/ Jala (Water), Teja/Agni (Fire), Vayu (Wind/Air), and Aakasha (Space/ether). Each Mahabhuta contains its own specific Agni- Parthiva Agni: fire within the Earth element Apya Agni: fire within the Water element Taijasa/Agneya Agni: fire within the fire element Vayaveeya Agni: fire within the Wind or Air element Akasheeya /Nabhasa Agni: fire within the Space or Ether element. Concept of Panchamahabhutas: According to Lokapurusha saamya Theory in ayurveda, like Universe each and every cell in our body and mind is made up of Panchamahabhutas [7]. These elements along with the life element Aatma take part in the formation of our physical form. There is a chronology of formation of the 5 elements in nature according to Indian philosophical books. According to this (Taittareeya Upanishada), the first element to be formed is Akasha (space or sky or ether). Thus, the whole creation takesplace from shunya i.e zero or empty space. From Akash, Vayu (air or wind) is created. Vayu will have components of Akasha, its predecessor in it. Vayu will create Agni (fire). This Agni will have components of its parents i.e. Vayu and Akasha. From Agni, Jala (water) is created. Jala will have components of Agni, Vayu and Akasha. Jala leads to the formation of Prithvi (earth or soil). Thus Prithvi will have components of Jala, Teja, Vayu and Akasha in it [8]. From above description it becomes clear that Agni is created from Vayu. Vayu has Gati (movements) and we have seen that movements can produce heat or fire. This is to be tell that movements create heat or fire. When we rub two things against each other we cause movement or friction and this in turn produces heat or fire. Practically wind or air has large amounts of oxygen and hydrogen gases. Both oxygen and hydrogen take part in combustion and thus in production of fire. We can tell that the fire (tendency to ignite fir or produce combustion) naturally exists within the air or wind in a latent form. This fire gets manifest when there is Gati in Vayu or wind (air) element. Though each and every cell is Panchabhautika [9], there is predominance of one of Mahabhuta (By Vyapadeshastu Bhuyasa Theory ) [10]. According to this predominance, the particular Dravya or tissue is said to be Parthiva (Pruthvi Predominance), Aapya, etc. The same elements combine in various permutations and combinations to form the vital factors like Dosha, Dhatu, Upadhatu, Mala,etc. which govern the existence and functioning of the human body and mind. AAMJ / Vol. 4 / Issue 2 / March April

3 The Predominent mahabhuta composition of the body constituents are described by Acharya Chakrapani dutta as follows- Relation of Tridosha and Panchamahabhutas: Table No. 2 Relation of Tridosha and Panchamahabhutas [11] Tridosha Mahabhuta Predominent 1. Vata Vayu + Aakasha 2. Pitta Agni 3. Kapha Aap/Jala + Pruthvi Relation of Sapta Dhatu and Panchamahabhutas: Table No.3 Relation of Sapta Dhatu and Panchamahabhutas [12] Sapta Dhatu Mahabhuta Predominent 1. Ras Aap/Jala 2. Rakta Teja + Aap 3. Mansa Pruthvi 4. Meda Jala + Pruthvi 5. Asthi Pruthvi + Vayu + Aakash 6. Majja Aap/Jala 7. Shukra Aap/Jala Relation of Upadhatu and Panchamahabhutas: Table No. 4 Relation of Upadhatu and Panchamahabhutas [13] Upadhatu and Other Mahabhuta Predominent 1. Stanya Aap/Jala 2. Aartav Agni 3. Garbha Agni + Aap/Jala Relation of Mala and Panchamahabhutas: Table No.5 Relation of Mala and Panchamahabhutas [14] Mala Mahabhuta Predominent 1. Sveda Aap/Jala 2. Mutra Agni + Aap/Jala 3. Purisha Pruthvi Naturally, each cell (Dhatu paramanu) consists of these five Bhutagni also. Aahara or food which we consume also made by these five basic elements with their respective Agni or bioenergies [15]. Aahar has made by Six Rasas i.e. Relation of Six Rasas and Panchamahabhutas: Table No. 6 Relation of Six Rasas and Panchamahabhutas [16] Rasa Mahabhuta Predominent 1. Madhura Prithvi + Jala 2. Amla Prithvi + Agni 3. Lavana Agni + Jala 4. Katu Agni + Vayu 5. Tikta Aakasha + Vayu 6. Kashaya Prithvi + Vayu As seen above, Each Bhuta or element of nature making up our body composition is said to have a fire of its own. These fire take the essential parts of the nutrition and metabolise them so as to support selves. Aacharya Charaka has mentioned that the five Bhutagni digest their own part of the element present in the Aahara (food materials). After the digestion of the food by Bhutagni, digested materials containing the elements and qualities similar to each bhutas nourish their own specific bhautika elements of the body [17]. These Bhutagnis act after the Jatharagni present in the stomach and duodenum, acting on the food and causing their disintegration. Aahara Dravya (Ras) which is formed after the action of Jatharagni on consumed food is vijatiya in origin. Bhutagni plays an important role in transformation of this vijatiya Aahar Dravya (Ras) into sajatiya or Dehajatiya nature. Now, this Sajatiya Dravya (Ras) or Dehaposhaka Amsha is essential for further growth and development of body tissues. Example: The Parthiva amsha (Earth part or solid part) of the food first gets digested by the Jatharagni. When this digested food reaches the tissues, it furher gets digested and microprocessed by the Bhoumagni or Parthivagni located in the tissues. After this micro-processing, the Parthiva amsha of the food nourishes the Parthiva gunas of those Dhatus (tissues), Strotas (channels or transport systems of the body which are again formed by the tissues) and the whole body.the micro processed Parthiva part of the food supports and nourishes all the cells and tissues but mainly nourishes the tissues which are predominantly made up of Prithvi Mahabhuta. E.g. hard tissues of the body like bone, muscle, etc are made up predominantly of Parthiva element. The same process takesplace with Apya amsha Taijasa amsha, Vayavya amsha and Nabhasa amsha of the food. Firstly they are digested by the Jatharagni. Later their minute parts reach the tissues and in the tissues they are acted upon by their respective Bhutagnis. The processed parts of food further nourish the tissues, channels and the body. Functions of Bhutagnis: When in normal condition, the Bhutagnis digest and microprocess the minute fractions of food supplied to them after the action and digestion of Jatharagni on all types of food that we consume. (In the modern physiological perspective, the action of Jatharagni can be equated with digestion in stomach and duodenum and the action of Bhutagni can be equated with the conversion of digested material in the liver). Each Bhutagni acts on the fractions of food which are concerned to them. Agni transforms the Asharir Mahabhoota (external Mahabhoota) by Sharir Mahabhoota. Example if we drink dominated Mahabhoota Jala (water) and later the water transformed contains Jala Mahabhoota Agni to Sharira Jala. The overall effect of the Bhutagnis on the food at cellular/ tissue level converts them into nutritive components which nourish the tissues, channels of the body, vayu, heat and the body as a whole. The food thus digested properly, flow in the channels of the body uninterruptedly and nourish all the tissues apart from providing Upachaya (tissue building), Bala (Strength, endurance, immunity), Varna (colour and complexion), Sukha (Haappiness, saturation, Health) and Ayush (good and extended life span) [18]. AAMJ / Vol. 4 / Issue 2 / March April

4 When Disturbed: When the Bhutagnis get vitiated (deficit or excess) the above said benefits are not obtained. The micro-processing of the food doesn t take place leading to depletion and subsequent contamination of the tissues with stagnant toxins. This forms an ideal environment for the disease process. Pitta and Panchabhautika Agni (Sushruta): According to Sushruta, each five types of Pitta contains one of the bhoutika agni. As shown below: Table No.7 Relation of five Pitta as Agni with Panchabhautika Agni [19][20] Bhoutika Agni Pitta Type Sthana Parthivagni Pachakagni In Yakruta (Liver) Jaliyagni Ranjakagni In Aamashaya (Stomach) In Yakrut & Pleeha Aagneyagni Aalochakagni In Agnyashaya (Pancrease) and Drushti (Eyes) Vayvagni Bhrajakagni At Twacha (Skin) Aakashagni Sadhakagni In Hrudaya (Heart) 1) Parthivagni: In liver Rasa (Aahara ras) is converted into Rakta. Rakta has property of Vistrata/Putigandhata (smell) due to Pruthvi Mahabhuta [21]. And Raktamala- Pitta which is secreted by liver also has Vistra guna. This Pitta secreted by Liver and stored in Gall-bladder (i.e. Bile) is here said to be as Pachakagni. It digests the solid part of food like fats and lipids (digests the Parthiva amsha of food). Sometimes, Due to dryness of this Pitta, Pitashmaries are formed in Pittashaya (i.e. gall-bladder calculi). These Pittashmari is Parthiva in nature. 2) Jaliyagni: According to Vagbhata, Ranjaka Pitta is formed in Aamashaya (Somach). In Stomach gastric secretions (acids, enzymes, intrinsic factor) causes digestion and metabolism of food. 3) Tejasagni: According to Susruta, Udarastha Tejasagni is formed in Agnyashaya (Pancrease). Tejasagni is also present in the form of Alochaka Pitta in Chakshu (Eyes). 4) Vayavagni: Pakvashaya (Large intestine) is Mula Sthana of Vata. Bhrajaka pitta is also mainly formed in Pakvashaya and moves throughout the skin with the help of Samana vayu. Bhrajakagni helps the digestion of Dravya of Abhyanga, Lepa, Parisheka, etc. and these Dravya makes Sharir-satmya. Bhrajakagni causes the luster, brightness, etc. of the skin. Sparshanendriya (Skin) is the main Sthana of Vayu. Tvachagata Chhaya and Prabha is also due to Bhrajakagni. 5) Aakashagni: Heart is Mula-Sthana of Sadhaka Pitta. As heart is a hollow organ, it is Aakashiya in nature. Hence, Sadhakagni is present in Heart. With the help of Vyana vayu Akashagni moves all over the body and digest and nourishes the Akashiya amsha. It is also responsible for Buddhi (intelligence), Medha (grasping capacity), Abhimaana, etc. Significance of Bhutagni for Jeerna Aahara Lakshanas: Table No.8 Relation of Jeerna Aahara Lakshanas with Bhutagni [22] Jeerna Aahara Lakshanas Bhutagni Karya 1.Udgarshuddhi (Ma.Ni.) Jalagni (Aamashayastha) 2.Utsaha (Ma.Ni.) Akashagni- Sadhaka Pitta 3.Vegotsarga (mala, mutra, Vayvagni adhovata vega) (Ma.Ni.) 4.Laghuta (Ma.Ni.) Parthivagni 5.Kshudha, Pipasa (Ma.Ni.) Tejasagni- Pachaka Pitta 6.Hrudi suvimale (Sushruta, Vagbhata) Akashagni- Sadhaka Pitta 7. Swasthanstheshu Parthivagni Dosheshu (Charaka) (Secretions from Liver) DISCUSSION The quaint way in which the phenomenon associated with bhutagnipaka has been described, in the ancient Indian medical classics is important and needs a careful study, in view of observational and experimental facts made available today. For, we learn from modern physiology and biochemistry that, the main purpose of digestion of food in the elementary canal (mahastrotas or antahkoshta) is to render its different basic components viz., starches, fats and proteins, which are entirely foreign to the body i.e. vijatiya. It must being converted into and utilized by the body as organism specific carbohydrates, fats and proteins i.e. sajatiya. The view advanced in the foregoing that, reactions comparable to bhutagnipaka take place in Yakut (liver) and not in the amashaya, derives additional support from some of the important post-digestive functions and metabolic events which have been shown, by modern advances in physiology and biochemistry, to take place in the liver. The yakrit or liver is immediately concerned with carbohydrate, lipid and protein metabolism. In so far as the carbohydrate metabolism is concerned, it converts glucose to glycogen; segments of carbon skeleton of a portion of the total amino acids metabolized in the body are converted into substances which, in turn, may be employed for glucose and glycogen synthesisgluconeogenesis. Fatty acids are resynthesized de novo in this organ, and released to circulation for being deposited in the adipose tissues. Here also, fatty acids of the diet are transformed, into a mixturemore closely resembling that of the spacies. These functions of liver are important, in the context of bhutagnipaka [23]. CONCLUSION Each and every cell in our body is composed of the five mahabhutas or five basic elements. All the nutrients in this world that we eat also consist of the same five basic elements with their respective agni or bioenergies. Bhutagnis act after the Jatharagni present in the stomach and duodenum, acting on the food and causing their disintegration. In the modern physiological perspective, the action of Jatharagni can be equated with digestion in the stomach and duodenum, and the action AAMJ / Vol. 4 / Issue 2 / March April

5 of the Bhutagni can be equated with the conversion of digested materials in the liver. The vitamins, essential amino acids, Essential fatty acids are to be supplemented essentially through the food for the conversion of concerned molecules in to the body tissues on to yield energy. Thus the essential factors supplemented through food for the synthesis of this panchabhautika sharira can be considered as Bhutagni amshaas, i.e. Vitamins, Essential amino acids, Essential fatty acids. ΛΛΛΛ REFERENCES 1. Bramhananda Tripathi, Charaka Samhita (Chikitsasthana 15/3-4), Vol.2, Chaukhamba Bharati Academy, Varanasi, 2011; p Bramhananda Tripathi, Charaka Samhita (Chikitsasthana 15/38), Vol.2, Chaukhamba Bharati Academy, Varanasi, 2011; p Ambikadatta shastri, Sushrut Samhita (Sutrasthana 21/10), Chaukhamba Bharati Academy, Varanasi, 2011; p Bramhananda Tripathi, Sharangadhara Samhita (Pu.Kh.5/32), Chaukhamba Bharati Academy, Varanasi, 1994; p BS Shastri, Bhavaprakasha of Shri Bhava Mishra, (Pu Kh.3/ ), Chaukhamba Bharati Academy, Varanasi, 2002; p Ashtanga hridaya of Vgbhata, Kunte AM, Navre KR, Sarvangasundar of Arunadatta Chaukhamba Bharati Academy, Varanasi, 2002 ; p Bramhananda Tripathi, Charaka Samhita (Sharirasthana 4/13),Vol. 1, Chaukhamba Bharati Academy, Varanasi, 2011; p Dr Ranade & Dr Paranjape, Padartha Vidnyana, Prophishant Publishing House, Pune, 2011; p Bramhananda Tripathi, Charaka Samhita (Sutrasthana 26/10),Vol.1, Chaukhamba Bharati Academy, Varanasi, 2011; p Dr Ranade & Dr Paranjape, Padartha Vidnyana, Prophishant Publishing House, Pune, 2011; p Kaviraj Atrideva Gupta, Ashtanga Samgraha (sutrasthana 20/1), Chaukhamba Bharati Academy, Varanasi, 2002; p Ambikadatta shastri, Sushrut Samhita (Sutrasthana 14/7,8), Vol 1, Chaukhamba Bharati Academy, Varanasi, 2011; p Ambikadatta shastri, Sushrut Samhita (Sharirasthana 3/2),Vol 1, Chaukhamba Bharati Academy, Varanasi, 2011; p Ambikadatta shastri, Sushrut Samhita (Sutrasthana 15/10 ), Chaukhamba Bharati Academy, Varanasi, 2011; p Ambikadatta shastri, Sushrut Samhita (Sutrasthana 46/ 526), Chaukhamba Bharati Academy, Varanasi, 2011; p Dr Ganesh krushna Garde, Vagbhata-Ashtanga Hrudaya (Sutrasthana 10/1), Anamol Prakashana, Pune, 2008, p Bramhananda Tripathi, Charaka Samhita (Chikitsasthana15/13,14), Vol. 2, Chaukhamba Bharati Academy, Varanasi, 2011; p Bramhananda Tripathi, Charaka Samhita (Vimanasthana1/25),Vol. 1, Chaukhamba Bharati Academy Varanasi, 2011; p Ambikadatta shastri, Sushrut Samhita (Sutrasthana 21/10), Vol.1, Chaukhamba Bharati Academy, Varanasi, 2011; p Vd Haridatta Shastri, Dehadhatvagni Vidnyanam, Motilal Banarasidas Delhi, 1974; p Vd Haridatta Shastri, Dehadhatvagni Vidnyanam, Delhi, Motilal Banarasidas; 1974.p. 69, Ambikadatta shastri, Sushrut Samhita, (Sutrasthana 14/8), Vol.1, Chaukhamba Bharati Academy, Varanasi, 2011; p Abraham White etal, Principles of Bio-chemistry, Mc Graw Hill Publication; p Source of Support: Nil. Conflict of Interest: None declared How to cite this article: Madhumati et.a;,. : Review on the concept of Panchabhautika Agni and its role in human physiology. AAMJ 2018; 2: ΛΛΛΛ AAMJ / Vol. 4 / Issue 2 / March April