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		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41665</id>
		<title>Bhutagni</title>
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		<updated>2022-10-19T17:39:26Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Process / stages of bhutagnipaka */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka==&lt;br /&gt;
&lt;br /&gt;
[[Ahara]] represents six tastes (shadrasa) in proper proportion (balanced diet).&lt;br /&gt;
&lt;br /&gt;
Stage 1: Madhura bhava - (Urdhava amashaya or stomach in the fundus – starch digestion)&lt;br /&gt;
&lt;br /&gt;
Stage 2: Amla bhava - (Urdhava amashaya in the body or pylorus of the stomach - protein digestion - formation of the peptones and acidified chyme)&lt;br /&gt;
&lt;br /&gt;
Pachakagni (jatharagni) acts upon it. Passage of the gastric digest (acidified chyme) to adha amasaya (ksudranta) resulting in the discharge, in this place of acchapitta and its action on chyme. This results in the separation as Sara and Kitta. Sara representing the ultimate elemental forms of the food ingested. Described on the basis of their physicochemical qualities (vijatiya). Formation of Kitta happens in pakvashaya where separation of substances meant to be eliminated through urine (mutra), stools (purisha) take place. Formation of mala rupa vayu with pungent and disagreable odour and the production of substances required for the five vayus (pindikarana)&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of action of bhutagni (bhutagnivyapara).&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<updated>2022-10-05T16:18:12Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Process / stages of bhutagnipaka */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka==&lt;br /&gt;
&lt;br /&gt;
[[Ahara]] represents six tastes (shadrasa) in proper proportion (balanced diet).&lt;br /&gt;
&lt;br /&gt;
Stage 1: Madhura bhava - (Urdhava amashaya or stomach in the fundus – starch digestion)&lt;br /&gt;
&lt;br /&gt;
Stage 2: Amla bhava - (Urdhava amashaya in the body or pylorus of the stomach - protein digestion - formation of the peptones and acidified chyme)&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of action of bhutagni (bhutagnivyapara).&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41529</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41529"/>
		<updated>2022-10-05T16:07:37Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Contemporary approach */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of action of bhutagni (bhutagnivyapara).&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;big&amp;gt;&#039;&#039;&#039;[[Special:ContactMe|Send us your suggestions and feedback on this page.]]&#039;&#039;&#039;&amp;lt;/big&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41528</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41528"/>
		<updated>2022-10-05T16:03:19Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Mode of action of bhutagni: */&lt;/p&gt;
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&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
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		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41527"/>
		<updated>2022-10-05T16:02:59Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Process / stages of bhutagnipaka: */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;big&amp;gt;&#039;&#039;&#039;[[Special:ContactMe|Send us your suggestions and feedback on this page.]]&#039;&#039;&#039;&amp;lt;/big&amp;gt;&lt;br /&gt;
==References==&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41526</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41526"/>
		<updated>2022-10-05T16:02:18Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Concept of bhutagni */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in digestive fire (jatharagnipaka), reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&amp;lt;big&amp;gt;&#039;&#039;&#039;[[Special:ContactMe|Send us your suggestions and feedback on this page.]]&#039;&#039;&#039;&amp;lt;/big&amp;gt;&lt;br /&gt;
==References==&lt;br /&gt;
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[[#top| Back to the Top ]]&amp;lt;/span&amp;gt;&amp;lt;/div&amp;gt;&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41525</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41525"/>
		<updated>2022-10-05T15:53:17Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41524</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41524"/>
		<updated>2022-10-05T15:52:21Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India.&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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[[#top| Back to the Top ]]&amp;lt;/span&amp;gt;&amp;lt;/div&amp;gt;&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41522</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41522"/>
		<updated>2022-10-02T13:55:27Z</updated>

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|title=Bhutagni&lt;br /&gt;
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|keywords=Bhutagni, Bhutagni Meaning, concept of Bhutagni, digestion in ayurveda, metabolism, factors affecting digestion, Charak Samhita, carakasamhitaonline, carakasamhita, caraka samhita, Ayurveda, Charak Samhita English translation, Indian system of medicine, alternative medicine&lt;br /&gt;
|description=Bhutagni includes digestive or metabolic factors.&lt;br /&gt;
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&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61]&amp;lt;ref name=Hridaya/&amp;gt; &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41520</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41520"/>
		<updated>2022-10-02T13:47:05Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Five bhutagni */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa]] [[mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61] &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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==References==&lt;br /&gt;
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[[#top| Back to the Top ]]&amp;lt;/span&amp;gt;&amp;lt;/div&amp;gt;&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41519</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41519"/>
		<updated>2022-10-02T13:46:07Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Referneces */&lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61] &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41518</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41518"/>
		<updated>2022-10-02T13:43:51Z</updated>

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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Five bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61] &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
|-	 	&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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[[#top| Back to the Top ]]&amp;lt;/span&amp;gt;&amp;lt;/div&amp;gt;&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41517</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41517"/>
		<updated>2022-10-02T13:43:05Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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|title=Bhutagni&lt;br /&gt;
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|description=Bhutagni includes digestive or metabolic factors.&lt;br /&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title = Bhutagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Bhutagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  {{DoiWithLink}}&lt;br /&gt;
}}&lt;br /&gt;
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==Five bhutagni==&lt;br /&gt;
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There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
==Location==&lt;br /&gt;
 &amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. Sharira Sthana 3/59-61] &lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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==Process / stages of bhutagnipaka:==&lt;br /&gt;
&lt;br /&gt;
==Mode of action of bhutagni:==&lt;br /&gt;
&lt;br /&gt;
All sense and motor organs ([[indriya]]) and mind ([[manas]]) are evolved from [[panchamahabhuta]]. The bhutagni is responsible for digestion and replenishing their corresponding substances with the attributes of smell, taste, radiance, touch, and sound, respectively. Thus bhutagni acts on nourishment of their corresponding [[indriya]], too. Bhutagni, nourishes its respective [[guna]] in the body. The smell, taste, sound, touch, and feeling of the food nourishes repective [[indriya]] in the [[purusha]].&lt;br /&gt;
&lt;br /&gt;
After ingestion, the food material is first dealt by jatharagni. After this process, reduction of the foodstuff to elemental substances is carried out. Based on their physiochemical properties, the substances are classed under panchabhautika groups i.e. parthiva, apya, agneya, vayavya, and nabhasa. [[Agni]] present in the molecules of each group,  the parthivagni in parthiva group the apyaagni in apya group and so forth, digests the entire molecules leading to complete changes in its qualities. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/12-13] [Su.Sa. Sutra Sthana 46/526]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|+ Table 1: Bhutagni and its corresponding element&lt;br /&gt;
|-&lt;br /&gt;
! S.No. !! Bhautic groups !! Bhutagni !! Corresponding element&lt;br /&gt;
|-&lt;br /&gt;
| | 1. || Parthiva || Parthivagni || structral constituents of body i.e. proteins, muscles (peshi), vessels (sira), ligaments (snayu),  tendons (kandara), bones and cartilages.&lt;br /&gt;
|-&lt;br /&gt;
| | 2. || Apya || Apyagni ||Body fluids like plasma, tissue fluids, lymph, adipose tissue &amp;amp; other lipid-containing structures like globulin and lipoproteins. Yellow &amp;amp; red bone marrow, male and female reproductive elements.&lt;br /&gt;
|-&lt;br /&gt;
| | 3. || [[Tejas]] || Agneyagni ||Elements constituting R.B.C., enzymes; metals and minerals like fe, cu, Co, Mg, Ca, K, Na, Cl, I etc. &amp;amp; many energy locked substances, eg. phosphorus linked sugars, vitamins (coenzymes), some hormones like thyroxin, bones &amp;amp; cartilages&lt;br /&gt;
|-&lt;br /&gt;
| | 4. || [[Vayu]] || Vayavyagni ||Constituents required for the synthesis of neural structures and certain hormones like acetyl choline and sympathin etc., bones &amp;amp; cartilages,&lt;br /&gt;
|-&lt;br /&gt;
| | 5. || [[Akasha]]  || Nabhasagni ||Empty spaces and cavities required for physiological processes&lt;br /&gt;
&lt;br /&gt;
==Functions==&lt;br /&gt;
 &lt;br /&gt;
*Digestion and metabolism of corresponding elements of food substance &lt;br /&gt;
*Nourishment of [[indriya]]&lt;br /&gt;
*For replenishment of [[guna]] in the body&lt;br /&gt;
 &lt;br /&gt;
Bhutagni is required for the third stage of digestion, which forms unique material for the sense organs. Five bhutagni exist for taking the five elements portion of the digested food mass and converting them into nourishing substances for the five sense organs. Some of these specialized materials are the rods and cones responsible for photosensitivity in the eye, special liquids around the taste buds on the tongue, the mucus membrane material inside the nose that aids in smell, and special cartilage forming the architecture of the ear. Such substances specific to each sense organ are prepared by bhutagni. [Cha.Sa.[Chikitsa Sthana]] 15/3-4, 12-14]&lt;br /&gt;
&lt;br /&gt;
==Contemporary approach==&lt;br /&gt;
&lt;br /&gt;
Bhutagnipaka functions start immediately after absorption i.e. portal circulation to liver. It ends before assimilation by delivering transient nourishing components (asthayidhatwamasha) into the circulation through hepatic vein. So, bhutagni functions are carried in the portal, liver, and vascular systems. Nutrient fluid (ahara rasa) is circulated in the body to nourish the body components ([[dhatu]]). Hence liver is considered the center of bhutagnivyapara.&lt;br /&gt;
 &lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
#J.S. Tripathi and R.H. Singh (1994) researched ‘possible correlates of free radicals and free radical mediated disorders in [[Ayurveda]] with special references to bhutagnivyapara and [[ama]] at molecular level. It concludes that [[agni]] operating at the level of [[mahabhuta]] is comparable to molecular metabolism. It is believed that deficiency of the higher dimensions of [[agni]] might result in such metabolism, which should be identified at the most subtle and paranormal levels of life processes. In the present era of scientific advancements, we have free radicals as a causative factor of disease, which may be identified as [[ama]] at the level of bhutagni i.e. at the molecular level.&lt;br /&gt;
#J S R Prasad (October 2014) published an article on “A deep insight in to bhutagnipaka in ayurveda”. It concludes that bhutagni ignited by jatharagni transforms the heterolgous foods (vijateeyaannarasa) into homologous nutrient foods (sajaatiyaposhaka dhatus). After completion of bhutagnipaka only, the formation of nutrient fluid (ahara rasa) is completed and it is circulated for further process (rasa shoshana). Bhutagni function starts immediately after  absorption i.e. portal circulation to the liver end before assimilation by delivering unstable body components (asthayidhatwamsha) into the circulation through hepatic vein. So ,the bhutagni functions are carried in the portal system, liver and, vascular system through which nutrient fluid (annarasa) is circulated in the body for nourishing the seven body components (sapta dhatus).&lt;br /&gt;
&amp;lt;/div&amp;gt;&lt;br /&gt;
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		<title>Brahmacharya</title>
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		<updated>2022-10-01T12:09:14Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Practical methods and limitations */&lt;/p&gt;
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|description=The word &#039;Brahmacharya&#039; literally means &amp;quot;conduct consistent with Brahman&amp;quot; or &amp;quot;on the path of Brahman&amp;quot;&lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
&lt;br /&gt;
*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification== &lt;br /&gt;
&lt;br /&gt;
===Naishthika brahmacharya===&lt;br /&gt;
&lt;br /&gt;
Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Vaivahika brahmacharya===&lt;br /&gt;
&lt;br /&gt;
Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahmacharya in different perspectives== &lt;br /&gt;
&lt;br /&gt;
*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
 &lt;br /&gt;
These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
&lt;br /&gt;
Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
&lt;br /&gt;
*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)[Yoga 10/28]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
&lt;br /&gt;
*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
 &lt;br /&gt;
The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
 &lt;br /&gt;
&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
&lt;br /&gt;
Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
&lt;br /&gt;
According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Pramhansa Swami Anant Bharati, Hathayogapradipika, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
 &lt;br /&gt;
Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahamacharya and diet==&lt;br /&gt;
&lt;br /&gt;
Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
&lt;br /&gt;
In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
&lt;br /&gt;
Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
&lt;br /&gt;
==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,Brahmacharya: A prerequisite to healthy life. International Ayurvedic Medical Journal, ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<title>Brahmacharya</title>
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
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*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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==Brahmacharya in different perspectives== &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)[Yoga 10/28]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
&lt;br /&gt;
Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,Brahmacharya: A prerequisite to healthy life. International Ayurvedic Medical Journal, ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<id>https://www.carakasamhitaonline.com/index.php?title=Brahmacharya&amp;diff=41499</id>
		<title>Brahmacharya</title>
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		<updated>2022-10-01T12:04:27Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Naishthika brahmacharya */&lt;/p&gt;
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|description=The word &#039;Brahmacharya&#039; literally means &amp;quot;conduct consistent with Brahman&amp;quot; or &amp;quot;on the path of Brahman&amp;quot;&lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
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Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
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Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
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==Definition and interpretations==&lt;br /&gt;
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*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
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*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
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Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).[Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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=== Ashtanga brahmacharya ===&lt;br /&gt;
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Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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==Brahmacharya in different perspectives== &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)[Yoga 10/28]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
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Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
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==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,Brahmacharya: A prerequisite to healthy life. International Ayurvedic Medical Journal, ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<title>Brahmacharya</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Brahmacharya in different perspectives */&lt;/p&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahmacharya in different perspectives== &lt;br /&gt;
&lt;br /&gt;
*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
 &lt;br /&gt;
These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)[Yoga 10/28]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
&lt;br /&gt;
*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
&lt;br /&gt;
Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
 &lt;br /&gt;
Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
&lt;br /&gt;
In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
&lt;br /&gt;
Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
&lt;br /&gt;
==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,Brahmacharya: A prerequisite to healthy life. International Ayurvedic Medical Journal, ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
&lt;br /&gt;
*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification== &lt;br /&gt;
&lt;br /&gt;
===Naishthika brahmacharya===&lt;br /&gt;
&lt;br /&gt;
Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
===Vaivahika brahmacharya===&lt;br /&gt;
&lt;br /&gt;
Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahmacharya in different perspectives== &lt;br /&gt;
&lt;br /&gt;
*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
 &lt;br /&gt;
These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
&lt;br /&gt;
Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
&lt;br /&gt;
*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
&lt;br /&gt;
*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
&lt;br /&gt;
==Practical methods and limitations==&lt;br /&gt;
 &lt;br /&gt;
The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
 &lt;br /&gt;
&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
&lt;br /&gt;
Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
&lt;br /&gt;
According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
 &lt;br /&gt;
Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahamacharya and diet==&lt;br /&gt;
&lt;br /&gt;
Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
&lt;br /&gt;
==Contemporary views==&lt;br /&gt;
&lt;br /&gt;
In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
&lt;br /&gt;
Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
&lt;br /&gt;
==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,Brahmacharya: A prerequisite to healthy life. International Ayurvedic Medical Journal, ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<title>Brahmacharya</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Practical methods and limitations */&lt;/p&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
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==Etymology and derivation==&lt;br /&gt;
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The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
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Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
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Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
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==Definition and interpretations==&lt;br /&gt;
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*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
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*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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==Brahmacharya in different perspectives== &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[Dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
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Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
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==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<title>Brahmacharya</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Brahmacharya in different perspectives */&lt;/p&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
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|title =  Brahmacharya&lt;br /&gt;
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|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
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|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
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|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
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|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
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==Etymology and derivation==&lt;br /&gt;
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The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
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Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
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Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
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==Definition and interpretations==&lt;br /&gt;
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*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
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*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
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Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
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Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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=== Ashtanga brahmacharya ===&lt;br /&gt;
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Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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==Brahmacharya in different perspectives== &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy: In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
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Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
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*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
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==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<id>https://www.carakasamhitaonline.com/index.php?title=Brahmacharya&amp;diff=41494</id>
		<title>Brahmacharya</title>
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		<updated>2022-10-01T10:47:58Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Definition and interpretations */&lt;/p&gt;
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|description=The word &#039;Brahmacharya&#039; literally means &amp;quot;conduct consistent with Brahman&amp;quot; or &amp;quot;on the path of Brahman&amp;quot;&lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]]) for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
&lt;br /&gt;
*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
===Vaivahika brahmacharya===&lt;br /&gt;
&lt;br /&gt;
Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Brahmacharya in different perspectives== &lt;br /&gt;
&lt;br /&gt;
*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
 &lt;br /&gt;
These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
&lt;br /&gt;
Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy&lt;br /&gt;
&lt;br /&gt;
In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
 &lt;br /&gt;
The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
 &lt;br /&gt;
&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
&lt;br /&gt;
Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
 &lt;br /&gt;
Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
&lt;br /&gt;
Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
&lt;br /&gt;
In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
&lt;br /&gt;
Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
&lt;br /&gt;
==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<title>Brahmacharya</title>
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		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of [[indriya]]. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
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Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
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==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]])for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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===Naishthika brahmacharya===&lt;br /&gt;
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Naishthika brahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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===Vaivahika brahmacharya===&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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=== Ashtanga brahmacharya ===&lt;br /&gt;
&lt;br /&gt;
Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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==Brahmacharya in different perspectives== &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy&lt;br /&gt;
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In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
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Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
&lt;br /&gt;
Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
&lt;br /&gt;
==Recent researches==&lt;br /&gt;
&lt;br /&gt;
Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, Role of  Brahmacharya in healthy life: A review, World Journal of Pharmaceutical and medical research, ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS.Brahmacharya(Celibacy) prolongs lifespan by reducing the ageing process, GJRA (Global Journal for research analysis)10 (07)July,2021.DOI10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41488</id>
		<title>Bhutagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Bhutagni&amp;diff=41488"/>
		<updated>2022-09-30T11:46:19Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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The term bhutagni (also spelled as ‘bhootagni’) is derived from two words: bhuta and agni and the word bhuta indicates five fundamental elements ([[mahabhuta]]). [[Agni]] means the factors responsible for digestion and metabolism. The human body is formed from five primordial elements. It naturally needs food for all these elements growth and development. Each of these elements needs bhutagni for their digestion and absorption. For example food containing parthiva part (earth element) is digested by parthivagni (bhutagni, which outlines [[prithvi]] elements of the food). Bhutagni is present in the gastrointestinal tract at the level of tissues in respective channels. [Cha.Sa.[[Chikitsa Sthana]] 15/12-14]&lt;br /&gt;
Bhutagni is present in a fundamental element ([[mahabhuta]]). Each cell (dhatu paramanu) consists of these five fundamental elements ([[panchamahabhuta]]). All the nutrients we eat also consist of the same five elements with their respective [[agni]]. Five bhutagni digest their part of the element present in the food materials. After the digestion of food by bhutagni, digested materials containing elements and qualities similar to each bhuta nourish its bhautika element of the body. This article describes the actions of bhutagni, its role in digestion and metabolism. &lt;br /&gt;
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&lt;br /&gt;
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|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Durga Rani&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
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&lt;br /&gt;
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|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
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|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 30, 2022&lt;br /&gt;
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|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
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==Five bhutagni==&lt;br /&gt;
&lt;br /&gt;
There are five [[mahabhuta]] and their five respective [[agni]] as follows:&lt;br /&gt;
&lt;br /&gt;
*Parthivaagni (factors within the [[prithvi mahabhuta]])&lt;br /&gt;
*Apyaagni (factors within the [[apa mahabhuta]])&lt;br /&gt;
*Taijasa or agneyaagni (factors within the [[agni mahabhuta]])&lt;br /&gt;
*Vayaveeyaagni (factors within the [[vayu mahabhuta]])&lt;br /&gt;
*Akasheeya or nabhasaagni (factors within the [[akasha mahabhuta]])[Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&lt;br /&gt;
==Concept of bhutagni==&lt;br /&gt;
&lt;br /&gt;
The initial digestion of food by jatharagni results in its breakdown into five distinct elemental groups: viz parthiva. apya, tejasa, vayavya and nabhasa. This classification is based upon specific physico-chemical properties or qualities of each [[mahabhuta]]. Jatharagni stimulates the [[agni]] present in each of the five elements .This [[agni]] digests and metabolizes the substance of that group. It assimilates and makes the food components adaptable to corresponding [[dhatu]]. The same portion is then subjected to the action of [[dhatvagni]] for further assimilation in the body. [Cha.Sa.[[Chikitsa Sthana]] 15/13] [A.H.Sutra Sthana 9/6-8]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
All the organisms are composed of five [[mahabhuta]], and the food of a living being, necessarily partakes the qualities of its human components. The food, which consists of five [[mahabhuta]] is digested by the five bhutagni. Each principle proceeds to augment its homolog in the human organism. [Su.Sa.Sutra Sthana 46/526]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
These events occur after the ingested food has been suitably dealt with in jatharagnipaka, reducing the basic foodstuff into their elemental forms.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/13]&lt;br /&gt;
&lt;br /&gt;
==Location==&lt;br /&gt;
 &lt;br /&gt;
The processes of digestion and metabolism by bhutagni (bhutagnipaka) take place in the liver (yakrit). The liver (yakrit) is functionally and anatomically related to the gut (antahkoshtha). Liver is the site of most of those reactions which involves alteration of foreign compounds which can be mobilized. Hence it can be stated that the bhutagni is located and works mainly in these parts. [A.S. Sharira Sthana 6/59-60]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;, [A.H. ShariraSthana 3/59-61]&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Brahmacharya&amp;diff=41482</id>
		<title>Brahmacharya</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Brahmacharya&amp;diff=41482"/>
		<updated>2022-09-30T07:51:14Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Recent researches */&lt;/p&gt;
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|description=The word &#039;Brahmacharya&#039; literally means &amp;quot;conduct consistent with Brahman&amp;quot; or &amp;quot;on the path of Brahman&amp;quot;&lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of indriya. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Brahmacharya&lt;br /&gt;
&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
&lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 10, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Etymology and derivation==&lt;br /&gt;
&lt;br /&gt;
The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
&lt;br /&gt;
Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
&lt;br /&gt;
==Definition and interpretations==&lt;br /&gt;
&lt;br /&gt;
*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]])for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
&lt;br /&gt;
*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
&lt;br /&gt;
*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
 &lt;br /&gt;
Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
&lt;br /&gt;
The general classification of brahmacharya is as follows:&lt;br /&gt;
&lt;br /&gt;
#Naishthika brahmacharya&lt;br /&gt;
&lt;br /&gt;
Naishthikabrahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
&lt;br /&gt;
#Vaivahika brahmacharya&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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#Ashtanga brahmacharya&lt;br /&gt;
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Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya in different perspectives:&#039;&#039;&#039; &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
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These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy&lt;br /&gt;
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In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
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Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
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*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
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==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, ROLE OF BRAHAMCHARYA IN HEALTHY LIFE: A REVIEW ARTICLE,WORLD JOURNAL OF PHARMACEUTICAL AND MEDICAL RESEARCH,Review Article ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS, “BRAHMACHARYA” (CELIBACY) PROLONGS LIFE SPAN BY REDUCING THE AGEING PROCESS , GJRA - GLOBAL JOURNAL FOR RESEARCH ANALYSIS, VOLUME - 10, ISSUE - 07, JULY- 2021 • PRINT ISSN No. 2277 - 8160 • DOI : 10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Brahmacharya&amp;diff=41481</id>
		<title>Brahmacharya</title>
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		<updated>2022-09-30T07:50:17Z</updated>

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|description=The word &#039;Brahmacharya&#039; literally means &amp;quot;conduct consistent with Brahman&amp;quot; or &amp;quot;on the path of Brahman&amp;quot;&lt;br /&gt;
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The Sanskrit word ‘Brahmacharya’ is made up of two components: &#039;Brahma’ means the absolute, eternal truth, ultimate reality, and supreme God and ‘Charya’ means to follow. So Brahmacharya is the virtuous way of lifestyle or behavior to achieve ultimate reality, eventually leading to healthy living. Brahmacharya is the ideal regulated activity (samyak yoga) of sense organs (jnanendriya), motor organs (karmendriya) and both (ubhayendriya) with respect to time ([[kala]]), objects (artha) and activities ([[karma]]) for the growth and protection of an individual. Brahmacharya is the moderation of senses, which makes it physical as well as mental identity. Brahmacharya is a prerequisite to a healthy life. The practice of brahmacharya will lead to attaining the highest level of knowledge and health during student life. Brahmacharya is one of the five codes of conduct (yama) presented in the classical ashtanga yoga by Patanjali, where it plays the same role as the roots of the tree. In [[Ayurveda]] samhitas, it is mentioned as one of the three subpillars (trayopstambha), which supports the three pillars (tridanda) for the protection of the life ([[ayu]]). Brahmacharya is said to be one way for the kundalini jagaran, to gain the ultimate knowledge. In contemporary science, brahmacharya is considered as “celibacy”, which merely means non-indulgence in sexual activity. Brahmacharya is not always abstinence from sexual activity (maithuna karma); but it means practicing sexual act in a disciplined manner, as mentioned in sciences (shastra).[Cha.Sa.[[Chikitsa Sthana]] 2/1] So, practicing brahmacharya means altogether avoiding sexual activity is a myth. It means one should have controlled the activities of indriya. Brahmacharya is restraint or control of the mind through ascetic means. This article describes various aspects of brahmacharya with its importance in the preservation of health.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
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|title =  Brahmacharya&lt;br /&gt;
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|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Brahmacharya]]  &lt;br /&gt;
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|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Jain Rahul&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;&lt;br /&gt;
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|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
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|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
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|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira,  A.I.I.A., New Delhi, India&lt;br /&gt;
&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India&lt;br /&gt;
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|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 10, 2022&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9= In progress&lt;br /&gt;
}}&lt;br /&gt;
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==Etymology and derivation==&lt;br /&gt;
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The word “brahmacharya” is made by combining two words, “Brahma” and “charya”. Brahma is derived from the root word “Bruhi-vruddhau” “Bruhati Vardhayati PrajaIti Brahma”. Bruhi means something which helps in the growth or development of the individual.[Amarakosha, Vaishya Varga 1/16]&amp;lt;ref name=Amarakosha&amp;gt;Shivadatta D., Amarkosha of Amarasimha. 11th edition, Varanasi: chaukhamba samskruta Seereeja office; 2002.&amp;lt;/ref&amp;gt; Charya is derived from the root word “Ir-Gatau”. Charya means to move or follow.[Amarakosha, Vaishya Varga 7/35]&amp;lt;ref name=Amarakosha/&amp;gt; &lt;br /&gt;
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Brahma means self, ultimate unchanging reality, absolute consciousness; Brahma is also the vedic God of creation, no different from the self or [[atman]].&lt;br /&gt;
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Charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after. &lt;br /&gt;
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==Definition and interpretations==&lt;br /&gt;
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*Brahmacharya is regulated control over the sensory motor organs ([[indriya]]) and mind ([[manas]])for the growth or to attain the ultimate truth or knowledge (brahma jnana). [Cha.Sa.[[Sutra Sthana]] 11/35]&lt;br /&gt;
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*The path followed to attain salvation (moksha) is brahmacharya. One such way is controlling the activities of motor organs (karmendriya) such as sexual organs (upastha) etc. [Cha.Sa.[[Sutra Sthana]] 8/6] [Smriti Grantha, Yoga 10]&amp;lt;ref name=Singhal&amp;gt;Singhal J.C., YOGA, perceived and practiced by SAGES OF INDIA,Ch.10, First edition2009, Abhishek Prakashan, Delhi (India),P-113&amp;lt;/ref&amp;gt;  It is the best wholesome activity (pathya) to be followed to maintain the health. [Su.Sa.Sutra Sthana 2/6]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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*The code of conduct which helps in maintaining the life span is Brahmacharya. [Cha.Sa.[[Sutra Sthana]] 8/29]&lt;br /&gt;
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*Avoiding sexual acts physically, mentally, and verbally always under any circumstances is known as ‘Brahmacharya’. [Karma Puran, Yoga 10/26]&amp;lt;ref name=Singhal/&amp;gt; Avoidance of the company of women physically, mentally, and verbally in general and avoiding sex even with one’s wife during her menstruation is called ‘Brahmacharya’. Also applying the mind to the thought of Brahma (God) is Brahmacharya. [Darshanaupanishada, Yoga 10/27]&amp;lt;ref name=Singhal/&amp;gt; Memorizing a sexual partner (smarana), talking about each other’s qualities (kirtan), indulging in play (keli), looking with sexual urges (prekshan), speaking in a lonely place (guhyabhashana), thinking of a sexual action towards a woman/man actuated by sensuality (sankalpa), determining above the sexual action (adhyavasaya), and coitus or sexual intercourse (kriya) are the eight characteristics of copulation. Brahmacharya is avoiding all these eight activities. [Yadnya Valkya Smriti, Vaidyakiya Subhashit Sahityam]&amp;lt;ref name=BhaskaraGG&amp;gt;Dr. Bhaskara Govind Ghanekar,Vaidyakiya Subhashit Sahityam, Chaukhamba Prakashan, reprinted 2016.&amp;lt;/ref&amp;gt;  If one gives up brahmacharya, then even a man of knowledge (jnana) becomes a sinner. [Narada Purana, Yoga 10/25]&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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*By the practice of brahmacharya, one can attain and fulfil any kind of difficult aspirations. Practicing brahmacharya is as effective and equivalent to learning of four vedas. [Mahabharata, Vaidyakiya Subhashit Sahityam 21/7]&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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*Brahamcharya is the best of all self-mortification. A brahmachari of such spotless  purity is not a human, but equivalent to a God indeed. Nothing is unattainable in this world to a brahmachari who conserves his semen with great efforts. One will become just like me by the power of self-control of the semen. [Lord Shiva]&amp;lt;ref&amp;gt;Experiment on Celibacy by Mahatma Gandhi, Part- I. https://gandhiking.ning.com/profiles/blogs/experiment-on-celibacy-by-mahatma-gandhi-part-i-1&amp;lt;/ref&amp;gt; And those students who by self control become brahmchari and find the World of God, will find freedom everywhere.[Chhandogya Upnishad]&amp;lt;ref&amp;gt;Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass; ISBN 978-8120814684, pp. 190-196.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Married life should be avoided by a wise man, as sensation arises from contact, thirst from the sensation, clinging from the thirst. A halt in this will leads to purity of soul. [Lord Buddha]&amp;lt;ref&amp;gt;Bhikkhu Bodhi, The Suttanipata, An ancient collection of the Buddha&#039;s Discourses, 4.1.&amp;lt;/ref&amp;gt;&lt;br /&gt;
*In Shiva Samhita it is mentioned that one of the main cause of premature death is letting  the semen out of body, so the Yogi must permanently preserve semen and lead a life of strict Brahmacharya. [Shiva Samhita]&amp;lt;ref&amp;gt;Shrivatsa, shiv samhita (yog shastra), chaukhambha orientalia, 2020,  chaturth patal, Ver 88-89, page 151.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Abrahmacharya-Vagbhata’s opinion&#039;&#039;&#039;&lt;br /&gt;
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Abrahmacharya word is made up of “a” prefix to the word  “brahmacharya”. “A” means absence ([[abhava]]). It is also derived from “at-satatyagamane” which means that always follows along with you. The other derivation is “avarakshanadau” means complete protection. So abrahmacharya includes the activities that are followed for the full protection and growth of the individual.[Amarakosha, Vaishya Varga 4/12]&amp;lt;ref name=Amarakosha/&amp;gt;&lt;br /&gt;
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Abrahmacharya is described by Vagbhata in place of brahmacharya, having the same importance of maintaining the tripod of life (trayaupstambha). It is because Vagbhata gives more significance to duties in married life (grihastha ashram) to clarify debt of ancestors (pitrurina) by having progeny. For this purpose, abrahamcharya is required. However, it shall be in controlled way or under limitation/ rule of sex. It is restraining sexual organs in a disciplined manner (upasthaindriyasanyam) for the purpose of having progeny.[A.S.Sutra Sthana 9/27]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification== &lt;br /&gt;
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The general classification of brahmacharya is as follows:&lt;br /&gt;
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#Naishthika brahmacharya&lt;br /&gt;
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Naishthikabrahmacharya is defined as the regulated activity of body ([[sharira]]), mind ([[manas]]) and speech (vak) in all the time and situations throughout life. It is meant for preservation of health ([[swasthya]]) and to achieve the main aim of life. It is regulated control over all the 11 [[indriya]] (jnanendriya- 5, karmaendriya- 5 and ubhayendriya- 1) by maintaining equilibrium to time ([[kala]]), objects (artha) and activities ([[karma]]).&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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#Vaivahika brahmacharya&lt;br /&gt;
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Vaivahika brahmacharya is followed during married life (gruhastha) with all the disciplines for paying moral debt of ancestors (pitrurunamukti). The male above age of 25 years and females above age of 16 years can follow this.&amp;lt;ref name=BhaskaraGG/&amp;gt; &lt;br /&gt;
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#Ashtanga brahmacharya&lt;br /&gt;
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Ashtanga brahmacharya is defined as the regulated activity of sense organs and mind when they come in contact with their objects.&amp;lt;ref name=BhaskaraGG/&amp;gt; The person following brahmacharya will always aim or work towards the victory over sensory-motor organs (indriyajaya).&amp;lt;ref name=BhaskaraGG/&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya in different perspectives:&#039;&#039;&#039; &lt;br /&gt;
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*Tripods of life (trayoupstambha): Brahmacharya is one among the three strong pillars with the ability to support life.[Amarakosha, Nanarta Varga 3/135]&amp;lt;ref name=Amarakosha/&amp;gt; Proper food ([[ahara]]) and proper sleep ([[nidra]]) are the other two pillars. Brahmacharya includes all the activities which are beneficial (hita) for life. [A.H.Sutra Sthana 7/52]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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*Part of life (ashramavyavastha): Ashrama is a system of stages of life discussed in Hindu texts of the ancient and medieval eras. The four ashramas are: Brahmacharya (student life), grihastha (householder or marriage life), vanaprastha (forest walker/ forest dweller life), and sanyasa (renunciate).&lt;br /&gt;
 &lt;br /&gt;
These four are integrated with the concept of four proper attainments of life (purushartha), namely, dharma (piety, morality, eternal duties), artha (wealth, health, means of life), kama (love, relationships, emotions), and moksha (liberation, freedom, self-realization). Each of the four ashramas of life is a form of personal and social environment, each stage with ethical guidelines, duties, and responsibilities for the individual and the society. Each ashrama stage places different levels of emphasis on the four reasonable goals of life, with various stages viewed as steps to attaining moksha.&lt;br /&gt;
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Brahmacharya ashrama (student life) is till the age of 25 years. This stage focuses on learning. It includes the practice of restraining senses. The student residing at gurukula (an educational campus with hostel) with a guru (mentor) aims to acquire knowledge of science, philosophy, scriptures, and logic. The student practices self-discipline, works to earn dakshina (paybacks) to be paid, and learns to live a life of dharma (righteousness, moral, duties). Upanayana sanskara (induction ceremony for starting education) at the entry and samavartana samskara (convocation ceremony for ending education) at the exit of this ashrama are performed.[Shastri Pt. Kashinath, Chaturvedi Gorakh Nath commentary on Cha.Sa.[[Sutra Sthana]] 11/35] &lt;br /&gt;
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*Yama (a part of yoga practices): Maharshi Patanjali’s Yoga darshana is one of the six darshanas of Indian philosophy. According to Yoga darshana, the eight practices of yoga are, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Brahmacharya is one of the five practices of yama. Non-violence (ahimsa), non-stealing (asteya), preservation of one’s prowess (semen) by control over senses (brahmacharya) and non-deprivation (aparigraha) are five practices of yama. It is a great austerity or vow (mahavrata), which is of universal application and are not conditioned by any consideration of birth, place, past, present, future, or time. The goal of yoga is the highest goal for a human being. Therefore, one must prepare mentally for the same by imbibing and practicing these noble virtues intended to cleanse the mind. The Kurma Purana, while enumerating these five constituents of yama, emphasizes the fact that they bring about purity of mind. The Agni Purana gives a detailed description of what constitutes brahmacharya. It states that renunciation of sexual intercourse is brahmacharya. It has to be total and includes:&lt;br /&gt;
#Renouncing it mentally (smaranam)&lt;br /&gt;
#No mention of sex (kirtanam)&lt;br /&gt;
#No amorous sport (keli)&lt;br /&gt;
#No staring at women (prekshnam)&lt;br /&gt;
#No conversation in seclusion or secret (guhye-bhashnam)&lt;br /&gt;
#No thought of sex (sankalp)&lt;br /&gt;
#No attempt at sex (adhyevasaye)&lt;br /&gt;
#Physical non-indulgence in sex (kriya-nivriti)&amp;lt;ref name=Singhal/&amp;gt; &lt;br /&gt;
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Brahmacharya is fundamental to yoga practice; otherwise, all these efforts will fail. &lt;br /&gt;
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*Rasayana therapy&lt;br /&gt;
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In Hatha Yoga Pradipika, it has been quoted that there is a relationship between reproductive elements ([[shukra]]) and mind ([[manas]]). Both are interdependent, and one should try to conserve [[shukra]] to regulate [[manas]].&amp;lt;ref&amp;gt;Vaidyakiyasubhashitasahityam or sahityakasubhsaitavaidyakam (an anthology of didactic sayings on health) compiled by Dr. Govind Ghanekar, 18;35,36, Pg 139, Chaukhamba Sanskrit Sansthan Varanasi, 2003 edition.&amp;lt;/ref&amp;gt;  Brahmacharya helps in preservation of [[shukra dhatu]], [[oja]] and regulation of mind. Eventually, brahmacharya gives benefits of [[rasayana]] therapy. In achararasayana, brahmacharya is included as it can produce [[rasayana]] benefits. [Cha.Sa.[[Chikitsa Sthana]] 1/31]&lt;br /&gt;
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==Practical methods and limitations==&lt;br /&gt;
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The guidelines given in scriptures to practice brahmacharya include following proper sexual activities at an appropriate time and frequency.&lt;br /&gt;
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&#039;&#039;&#039;Code of conduct:&#039;&#039;&#039;&lt;br /&gt;
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Brahma also means self, and charya means “occupation with, engaging, proceeding, behavior, conduct, to follow, moving in, and going after.” This can be translated as ideal activity, conduct, or behavior for individual growth and development.&lt;br /&gt;
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Acharya Charaka at various places throughout the text has  mentioned lifestyle guidelines or codes of conduct viz. [[Sadvritta]] [Cha.Sa.[[Sutra Sthana]] 8/17,33], Achararasayana [Cha.Sa.[[Chikitsa Sthana]] 1], [[Ritucharya]] [Cha.Sa.[[Sutra Sthana]] 6], [[dinacharya]] [Cha.Sa.[[Sutra Sthana]] 5], mokshopaya [Cha.Sa.[[Sharira Sthana]] 1], dharaniya and adharaniyavega [Cha.Sa.[[Sutra Sthana]] 7], rules for the aspirants [Cha.Sa.[[Vimana Sthana]] 8] etc.&lt;br /&gt;
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&#039;&#039;&#039;Brahmacharya and kundalini jagrana (awakening of spiritual energy):&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
Kundalini means spiritual energy that is coiled like a snake at the base of the spine, which is illustrated as three and half times coiled sleeping serpent. The traditional descriptions of Kundalini awakening state that kundalini resides in mooladhara in the form of a coiled snake. When this sleeping and coiled snake awakens, it shoots up through sushumna.&lt;br /&gt;
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According to Hatha Yoga Pradipika, one who follows brahmacharya and always takes moderate diet and practices arousal of kundalini, achieves perfection in forty days.&amp;lt;ref&amp;gt;Hathayogapradipika edited by Pramhansa Swami Anant Bharati, 2008 edition, Tritya Updesha, ver.121, Chaukhamba Orientalia, Varanasi, p.105.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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According to Swami Vivekananda, power comes to him who observes unbroken brahmacharya for a period of twelve years. Complete continence gives great intellectual and spiritual strength. Controlled desire leads to the highest results and transforms sexual energy into spiritual energy. All learning can be mastered in very short interval of time by simply observing the strict brahmacharya. Further, he added, the Yogi alone has the Sushumna open. When this sushumna current opens and begins to rise, one gets beyond the sense, the minds become superconscious. One can get beyond even the intellect, where reasoning cannot reach. To open the sushumna is the prime object of the Yogi.&lt;br /&gt;
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Sama Veda says that brahmacharis become friends of God. Brahmacharis also called Vasus, Rudras, and Adityas. Brahmachari for 24 years are called Vasus, for 36 years Rudras, and for 48 years Adityas.&amp;lt;ref&amp;gt;Pt. Pamswaroop Sharma Gaud, Samavedsamhita,chapter 16, 2019 edition, Chaukhambha publishing house.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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==Brahamacharya and diet==&lt;br /&gt;
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Diet plays a leading role in maintain the brahmacharya. Pure food brings in the purity of mind. The power that connects the body and the mind is present in the food we take. Consumption of rajasika food exites the reproductive organ at once. The Brahmachari must consume simple and restricted diet, which must be, non-stimulating, simple and non-irritating in nature. Moderation of food is essential. Stuffing the stomach is highly deleterious. Fruits are highly beneficial. One should take food only when hungry. Dietry restrictions and fasting are two very useful aids in controlling the mind and attaining brahmacharya. Fasting controls passion and destroys sexual excitement. It calms the emotions. It controls the [[indriya]]s also.&lt;br /&gt;
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==Contemporary views==&lt;br /&gt;
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In contemporary views, brahmacharya is taken as ‘celibacy’, which merely means non-indulgence in sexual activity. However, this definition is insufficient to explain brahmacharya. Brahmacharya includes complete control over body and mind through ascetic means.&lt;br /&gt;
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Sex life after marriage is accepted socially. Some people make sexual relationships outside marriage for the pleasure only, sometimes with more than one partner, this ultimately leads to consequences such as venereal diseases, AIDS, heartbroken by defrauded feelings, and many more psychosomatic diseases. It is scientifically proved that phosphorus, lecithin, cholesterol and other constituents of nervous and brain tissues are important constituents of the reproductive system as well. If we lose this valuable substances, it will result in the under-functioning of the nervous system and brain. If one follows brahmacharya, the same nutrients get used up in improving the mental powers. The nutrients that could have been lost in momentary sensations of lust, are available for creating new cells in brain and nervous system.    &lt;br /&gt;
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==Applicability of brahmacharya==&lt;br /&gt;
&lt;br /&gt;
*Kundalini jagarana: By practicing brahmacharya, one can attain the stage of kundalini jagarana very easily.&lt;br /&gt;
*In conservation of energy: Traditionally, brahmacharya is meant to encourage those involved in yoga practice to conserve their sexual energy in favor of using that energy to further progress on the Yogic path.&lt;br /&gt;
*To attain knowledge and health: The practice of brahmacharya will always lead to attaining the highest levels of knowledge and health.&lt;br /&gt;
*Salvation (moksha): Brahmacharya plays a root role in attaining the salvation (moksha).&lt;br /&gt;
*As code of conduct: Another meaning of brahmacharya is the ideal code of conduct for self. &lt;br /&gt;
*Ashramavyavastha aims to focus on learning and following a code of conduct. &lt;br /&gt;
*With the practice of brahmacharya, longevity, glory, strength, vigor, knowledge, wealth, fame, virtues, and devotion to the truth increase. Brahmacharya is also important to control [[indriya]]s.&lt;br /&gt;
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==Recent researches==&lt;br /&gt;
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Recent research suggests that brahmacharya is a prerequisite to a healthy life.&amp;lt;ref&amp;gt;Upadhyay Devanand ,BRAHMACHARYA: A PREREQUISITE TO HEALTHY LIFE International Ayurvedic Medical Journal,ISSN:2320 5091.&amp;lt;/ref&amp;gt;, &amp;lt;ref&amp;gt;Dr. Khushboo Bishnoi,Dr. Anupam Pathak, ROLE OF BRAHAMCHARYA IN HEALTHY LIFE: A REVIEW ARTICLE,WORLD JOURNAL OF PHARMACEUTICAL AND MEDICAL RESEARCH,Review Article ISSN 2455-3301 WJPMR.&amp;lt;/ref&amp;gt; Brahmacharya  prolongs the life span by reducing the aging process.&amp;lt;ref&amp;gt;Skandhan KP, Antony Jose, Prasad BS, “BRAHMACHARYA” (CELIBACY) PROLONGS LIFE SPAN BY REDUCING THE AGEING PROCESS , GJRA - GLOBAL JOURNAL FOR RESEARCH ANALYSIS, VOLUME - 10, ISSUE - 07, JULY- 2021 • PRINT ISSN No. 2277 - 8160 • DOI : 10.36106/gjra.&amp;lt;/ref&amp;gt; &lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41115</id>
		<title>Dhatvagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41115"/>
		<updated>2022-09-16T07:16:11Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Recent researches on dhatvagni */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{#seo:&lt;br /&gt;
|title=Dhatvagni&lt;br /&gt;
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|keywords=Dhatvagni,  Dhatvagni Meaning, concept of Dhatvagni, digestion in ayurveda, metabolism, Charak Samhita, carakasamhitaonline, carakasamhita, caraka samhita, Ayurveda, Charak Samhita English translation, Indian system of medicine, alternative medicine&lt;br /&gt;
|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg&lt;br /&gt;
|image_alt=carak samhita&lt;br /&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
&lt;br /&gt;
[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term &#039;ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. Concept of dhatvagnipaka in Ayurvedic perspective in comparison with tissue metabolism. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. Dhatwagni vyapara in carcinogenesis. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. Study of Dhatwagni vikriti W.S.R. to hypothyroidism. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], sthaulya, etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<updated>2022-09-16T07:15:00Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Recent researches on dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term &#039;ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. Concept of dhatvagnipaka in Ayurvedic perspective in comparison with tissue metabolism. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. Study of Dhatwagni vikriti W.S.R. to hypothyroidism. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], sthaulya, etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Physiology of dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term &#039;ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], sthaulya, etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<updated>2022-09-16T06:54:57Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: /* Recent researches on dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term &#039;ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], sthaulya, etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Importance of the concept of dhatvagni in understanding disease pathology and disease treatment */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term &#039;ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Physiology of dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
&lt;br /&gt;
==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Physiology of dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
&lt;br /&gt;
==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
&lt;br /&gt;
==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Physiology of dhatvagni */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[srotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[srotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
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In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
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[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
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In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
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In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Importance of concept of dhatvagni in physiology */&lt;/p&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
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[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
[[File: Fig_3_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 3: Process of Formation of different Dhatus &#039;&#039;&#039;|thumb]]&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
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In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
&lt;br /&gt;
[[Vividhashitapitiya Adhyaya]], [[Grahani Chikitsa]], [[Sroto Vimana]], [[Rajayakshma Chikitsa]]&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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		<summary type="html">&lt;p&gt;Eganeesh: Process of Formation of different Dhatus&lt;/p&gt;
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&lt;div&gt;== Summary ==&lt;br /&gt;
Process of Formation of different Dhatus&lt;/div&gt;</summary>
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		<title>Dhatvagni</title>
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|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
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[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
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Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
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==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
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[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
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In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
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==Recent researches on dhatvagni==&lt;br /&gt;
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# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#The inter-relationship between jatharagni and dhatvagni in the manifestation of different diseases is established. [[Agni]] are connected with each other and due to this relationship, vitiation of jatharagni results in vitiation of all the other [[agni]].&amp;lt;ref&amp;gt;Satani DKG, Raghvani H, Bhatt K. Interrelationship of Jatharagni and Dhatvagni in context to Dhatvagni Pradoshaj Vikaras. Journal of Ayurveda and Integrated Medical Sciences. 2017 Feb 28;2(01):180–5.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The inter relationship between the occurrence of [[ama]], dhatvagnimandya and their role in manifestation of diseases is observed in various diseases. In metabolic disorders like [[amavata]], medoroga, [[prameha]], [[sthaulya]], etc. the role of [[ama]] and dhatvagni is very important.&amp;lt;ref&amp;gt;Shaikh JG, Burley AK, Deshmukh SG. Concept of Aama and Dhatvagni in Ayurveda. International Journal of Ayurveda. 2021 Feb 23;(0):15–7.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#The role of dhatvagnimandya in the occurrence of various upadhatujanyavikara is discussed. Any kind  of  vitiation  to  the  status  of [[agni]] or dhatvagni, [[srotas]] and [[vata]] leads to manifestation of  upadhatupradoshajavikara.&amp;lt;ref&amp;gt;Gupta M. Understanding of Upadhatu Pradoshaja Vikara. Journal of Ayurveda and Integrated Medical Sciences. 2021 Sep 15;6(4):337–9.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Contemporary approach==&lt;br /&gt;
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Dhatvagni can be considered as an intermediate metabolism in contemporary light.&amp;lt;ref&amp;gt;C Dwarkanath, Digestion and Metabolism in Ayurveda, Section 2, reprinted 2010, Published by Chaukahmaba Krishnadas Academy, Varanasi, Page No. 126&amp;lt;/ref&amp;gt; It is the conglomeration of sum of all intracellular chemical processes by which the nutritive material is converted into cellular matter.&amp;lt;ref&amp;gt;Veerappa S, McClure J. Intermediary metabolism. Anaesthesia &amp;amp; Intensive Care Medicine. 2020 Mar 1;21(3):162–7.&amp;lt;/ref&amp;gt; Cellular energy is generated from aerobic oxidation of metabolic fuels (carbohydrates, fats, proteins) derived from the digestion of a meal or the breakdown of internal stores. These can also be compared with enzymes, the biocatalysts that speed up the biochemical reactions in living organisms.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015 Nov 15; 59:1–41.&amp;lt;/ref&amp;gt; The enzymes have varied actions depending upon the site of action and predicted function, also termed as the specificity of the enzyme.&amp;lt;ref&amp;gt;Hedstrom L. Enzyme Specificity and Selectivity. In: eLS [Internet]. John Wiley &amp;amp; Sons, Ltd; 2010 [cited 2022 Jul 14]. Available from: https://onlinelibrary.wiley.com/doi/abs/10.1002/9780470015902.a0000716.pub2&amp;lt;/ref&amp;gt; Hence, the different types of enzymes have specific types of action based on the substrate diet taken. For instance, there are various enzymes like splitting enzymes (hydrolases), transferring enzymes (oxidases, reductases), and isomerases involved in the process of digestion.&amp;lt;ref&amp;gt;Patricia JJ, Dhamoon AS. Physiology, Digestion. In: StatPearls [Internet]. Treasure Island (FL): StatPearls Publishing; 2022 [cited 2022 Jul 14]. Available from: http://www.ncbi.nlm.nih.gov/books/NBK544242/&amp;lt;/ref&amp;gt; These can be compared with the functions of [[pitta dosha]] like breaking down particles (sanghatabheda), transformation (parinama), catalyst (pravritti) etc.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; Dhatvagnipaaka can also be compared with the concepts of pilupaakavaada and pitharapaakavadaas put forth by the Nyaya-Vaisheshika philosophy. The pilupaka confers to the chemical transformation, while pitharapaka to the physical transformation.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt; The processes of metabolism, catabolism and anabolism are also closely related to the dhatvagnipaaka. The metabolism is a series of all the reactions that happen at the cellular level. Catabolism is the breakdown or the degradation of complex macromolecules, while anabolism synthesizes the macromolecules and tissues.&amp;lt;ref&amp;gt;Judge A, Dodd MS. Metabolism. Essays Biochem. 2020 Oct;64(4):607–47.&amp;lt;/ref&amp;gt; More research on the relation between dhatvagni and specific digestive processes can provide new insights into understanding the physiology and management of diseases. &lt;br /&gt;
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==Related chapters==&lt;br /&gt;
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		<title>Dhatvagni</title>
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|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
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[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms==&lt;br /&gt;
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[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Classification==&lt;br /&gt;
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The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
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==Physiology of dhatvagni==&lt;br /&gt;
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[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
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The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
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The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
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&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
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The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
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[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
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Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
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This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
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==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).&lt;br /&gt;
&lt;br /&gt;
==Recent researches on dhatvagni==&lt;br /&gt;
&lt;br /&gt;
# A research work on the concept of dhatwagnipaka in an Ayurvedic perspective showed that prasadpaka can be compared with anabolic pathways and kittapaka with catabolic pathways.&amp;lt;ref&amp;gt;Vani G, Prasad JSRA. CONCEPT OF DHATVAGNIPAKA IN AYURVEDIC PERSPECTIVE IN COMPARISON WITH TISSUE METABOLISM. Int J Res Ayurveda Pharm. 2016 May 5;7(2):92–7.&amp;lt;/ref&amp;gt;&lt;br /&gt;
#In the research on role of dhatwagni in carcinogenesis, dhatvagni is related with gene mutation and disequilibrium (vishamaavastha) of [[agni]] leading to manifestation of cancer condition.&amp;lt;ref&amp;gt;Rao SD. DHATWAGNI VYAPARA IN CARCINOGENESIS. Anc Sci Life. 1994;14(1–2):61–7.&amp;lt;/ref&amp;gt; The study further states that disequilibrium of [[agni]] causes improper digestion and metabolism leading to decreased or increased or irregular formation of tissues. This is observed in carcinogenesis where intermediate by-products are formed in place of normal protein. The state of irregular dhatvagni is the root cause of tumor.&lt;br /&gt;
#In the work on location of physiological activities of dhatwagni and bhautikagni the physiological functioning of dhatvagni is described along with the pathologies in the respective [[dhatu]] due to the malfunctioning of dhatvagni.&amp;lt;ref&amp;gt;Kalpana D. Sathe.2016, Location of Physiological Activities of Dhatwagni And Bhautikagni. Int J Recent Sci Res. 7(2), pp. 9133-9136.&amp;lt;/ref&amp;gt; This study concludes that the location of dhatvagni is in the respective tissue of particular [[srotas]] (transportation and transformation system) and cellular level.  Secondly, the dhatvagni activity and bhutagni activity can be correlated with catalyst of dhatusnehaparampara and dhatukshalan by bala production by bhautikagnipaka respectively.&lt;br /&gt;
#Dhatvagni is considered in the synthesis of new tissue and yielding of energy for the functioning of existent tissue.&amp;lt;ref&amp;gt;A Brief Mention of Agni In Ayurveda, GJRA - Global Journal For Research Analysis(GJRA), GJRA | World Wide Journals [Internet]. [cited 2022 Jul 8]. Available from: https://www.worldwidejournals.com/global-journal-for-research-analysis-GJRA/article/a-brief-mention-of-agni-in-ayurveda/MTEwOTg=/?is=1&amp;amp;b1=61&amp;amp;k=16&amp;lt;/ref&amp;gt; Bhutagni acts on respective  [[mahabhuta]] portion and  dhatvagni acts on respective [[dhatu]]s for nutritional strength, complexion, and happy life.&lt;br /&gt;
#A study of dhatvagni with special reference to hypothyroidism depicted that abnormality at the level of [[meda dhatu]] (medodhatvagni vikriti) may be the cause of endocrinal disturbance related to thyroid gland functions. Secondly the excessive illumination of dhatwagni may cause rise in anabolism and catabolism.&amp;lt;ref&amp;gt;Sharma DV, Sharir MDK. STUDY OF DHATWAGNI VIKRITI W.S.R. TO HYPOTHYROIDISM. World Journal of Pharmaceutical Research. 10(5):10.&amp;lt;/ref&amp;gt; Another study showed that the the clinical features of low dhatvagni functions (dhatvagnimandya) like slower metabolism (agninasha),  pallor (pandutwam), oligomenorrhoea (artavanasha), cold intolerance (sheetaasatmya) etc. can be correlated with symptoms of Hypothyroidism.&amp;lt;ref&amp;gt;??&amp;lt;/ref&amp;gt;&lt;br /&gt;
#Selective production and transformation of [[dhatu]] is explained. Each dhatvagni synthesize and transform the constituents suitable to its particular [[dhatu]] as a part of selective action.&amp;lt;ref&amp;gt;Agrawal AK, Yadav CR, Meena MS. Physiological aspects of Agni. Ayu. 2010;31(3):395–8.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
7. The inter-relationship between jatharagniand dhatvagniin the manifestation of different diseasesis established. Agniare connected with each other and due to this relationship, vitiation of jatharagniresults in vitiation of all the other agni. &lt;br /&gt;
8. The inter relationship between the occurrence of ama,dhatvagnimandyaand their role in manifestation of diseases is observed invarious diseases. In metabolic disorders like amavata, medoroga, prameha, sthaulya, etc. the role of ama and dhatvagniis very important. &lt;br /&gt;
9. The role of dhatvagnimandyain the occurrence of various upadhatujanyavikara is discussed.   Any kind  of  vitiation  to  the  status  of   agni or dhatvagni, srotasand vataleads to manifestation of  upadhatupradoshajavikara.&lt;br /&gt;
&lt;br /&gt;
  In process&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41094</id>
		<title>Dhatvagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41094"/>
		<updated>2022-09-15T06:52:36Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
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&lt;div&gt;{{#seo:&lt;br /&gt;
|title=Dhatvagni&lt;br /&gt;
|titlemode=append&lt;br /&gt;
|keywords=Dhatvagni,  Dhatvagni Meaning, concept of Dhatvagni, digestion in ayurveda, metabolism, Charak Samhita, carakasamhitaonline, carakasamhita, caraka samhita, Ayurveda, Charak Samhita English translation, Indian system of medicine, alternative medicine&lt;br /&gt;
|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg&lt;br /&gt;
|image_alt=carak samhita&lt;br /&gt;
|type=article&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification==&lt;br /&gt;
&lt;br /&gt;
The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
&lt;br /&gt;
==Physiology of dhatvagni==&lt;br /&gt;
&lt;br /&gt;
[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
&lt;br /&gt;
The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
 &lt;br /&gt;
The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Importance of the concept of dhatvagni in understanding disease pathology and disease treatment==&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is the physiological entity responsible for the status of [[dosha]]. [Cha.Sa.[[Chikitsa Sthana]]5/136] The dhatvagni being a part of this [[agni]] component, is thus equally responsible in the maintenance of health and even in the affliction of diseases. The dhatvagni is a determinant of the production and functions of [[dhatu]]. Hence its proper functioning is of utmost importance in health. Imbalance can lead to disease manifestation. For instance, in condition like [[raktapitta]], the excessive [[pitta]] is responsible for the overstimulation of [[agni]] and dhatvagni, leading to the depletion of quality of [[rakta dhatu]] and liquidity (dravana).[Cha.Sa.[[Chikitsa Sthana]] 4/8] Here the dhatvagni is overstimulated, leading to an imbalance in the tissue metabolism. Also, in conditions like obesity (sthoulya), the [[meda dhatu]] metabolism weakens, leading to excessive [[meda]] (fat deposition). Undernourishment of the remaining [[dhatu]] depicts the slow metabolism of meda (meda-dhatvagnimandya) in the body. [Cha.Sa.[[Sutra Sthana]] 21/5-8]&lt;br /&gt;
&lt;br /&gt;
In the disease [[rajayakshma]], depletion of [[dhatu]] is observed. Dhatvagni plays a pivotal role in the pathological process.[Cha.Sa.[[Chikitsa Sthana]] 8/39-40] The text mentions the term&#039; ushma&#039; in various instances while explaining the metabolism and formation of different [[dhatu]] ([[rakta dhatu]], [[mamsa dhatu]], [[asthi dhatu]]). [Cha.Sa.[[Chikitsa Sthana]] 15/28-31] This concept is also applicable in the pathogenesis of [[pandu]] roga, where the nourishment of [[dhatu]] is hampered leading to laxity and heaviness of [[dhatu]] (dhatushaithilya and dhatugaurava). The quality of the rasa-raktadi dhatu is hampered to a great extent in this condition.[Cha.Sa.[[Chikitsa Sthana]] 16/4-6] The dhatugata disorders are result of dysfunctions of dhatvagni. Dhatvagni is responsible for breakdown (bhinnasanghata), oxidation (dahana) leading to heat or energy generation (tapana).  &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
  In process&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41093</id>
		<title>Dhatvagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41093"/>
		<updated>2022-09-14T11:33:45Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{#seo:&lt;br /&gt;
|title=Dhatvagni&lt;br /&gt;
|titlemode=append&lt;br /&gt;
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|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg&lt;br /&gt;
|image_alt=carak samhita&lt;br /&gt;
|type=article&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 13, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
[[Dhatu]]-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification==&lt;br /&gt;
&lt;br /&gt;
The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*[[Rasa]] dhatvagni&lt;br /&gt;
*[[Rakta]] dhatvagni&lt;br /&gt;
*[[Mamsa]] dhatvagni&lt;br /&gt;
*[[Meda]] dhatvagni&lt;br /&gt;
*[[Asthi]] dhatvagni&lt;br /&gt;
*[[Majja]] dhatvagni&lt;br /&gt;
*[[Shukra]] dhatvagni&lt;br /&gt;
&lt;br /&gt;
==Physiology of dhatvagni==&lt;br /&gt;
&lt;br /&gt;
[[Dhatu]]s are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
&lt;br /&gt;
The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasada bhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
 &lt;br /&gt;
The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
[[File: Fig_1_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 1: Action of different agnis on their respective dhatus and their products &#039;&#039;&#039;|thumb]]&lt;br /&gt;
&lt;br /&gt;
[[File: Fig_2_Datu_agni.JPG|500px|&#039;&#039;&#039;Figure 2: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu &#039;&#039;&#039;|thumb]]&lt;br /&gt;
&lt;br /&gt;
Interaction of [[dosha]]-[[dhatu]] (samurchhana) is the basis of pathogenesis. The state of [[agni]] should be considered in the pathogenesis. Any derangement of [[dosha]], if not corrected properly, progresses deeper into the [[dhatu]]s and becomes more challenging to correct. Progressive pathogenesis in any [[dhatu]] should be controlled by specific measures, otherwise it affects other sequential [[dhatu]]s. [Su.Sa.Sutra Sthana 21] So the role of dhatvagni is very important for metabolic disorders like dyslilipdemia (medoroga), obstinate urinary disease including diabetes ([[prameha]]), obesity (sthaulya). [[Agni]] and ultimately the dhatvagni are the basic concepts that are important to rule out the cause and treatment of any disease. The crucial aspects of concept of dhatvagni can be summarized as shown in Figure 1&lt;br /&gt;
&lt;br /&gt;
This concept can also be depicted through the flowchart as given in Figure 2 [Dalhana on Su.Sa.Sutra Sthana 14/10]&amp;lt;ref name=Susruta/&amp;gt;    &lt;br /&gt;
&lt;br /&gt;
==Importance of concept of dhatvagni in physiology==&lt;br /&gt;
&lt;br /&gt;
Dhatvagni, in general, represents the process of tissue metabolism and assimilation. Different types of wholesome foods ingested in the form of eatables, drinkables, lickables and masticables stimulate digestion (antaragni). They are further digested by respective bhutagni (specific digestion per primary constituent or element). In due course of time, food gets transformed into different [[dhatu]] in the presence of dhatvagni (tissue-specific digestion and metabolism) [A.H.Sharira Sthana 3/62]&amp;lt;ref name=Hridaya/&amp;gt; and [[vata]] (vyanavayu) by the process of dhatvagnipaka. [A.S.Sharira Sthana 6]&amp;lt;ref name=Sangraha/&amp;gt; It nourishes the tissues through channels of circulation without interruption and produces plumpness, strength, complexion, health, and longevity. The tissues are sustained by getting fed by various nourishing factors (poshaka dhatu). Thus, it plays a vital role in maintaining the digestive physiology and assimilation in the body. [Cha.Sa.[[Sutra Sthana]] 28/3] Therefore, the whole genesis, metabolism, functioning and elimination of [[dhatu]] are dependent on this process of dhatvagnipaaka. [Cha.Sa.[[Sutra Sthana]] 28/3] Hence, it is the basis of the ksheeradadhinyaya (law of complete transformation of one substance to other like milk into curd) and kedarikulyanyaya (sequential transformation of tissues just like canals in a farm). This depicts the [[dhatu]] metabolism. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/16] Thus, the systematic nourishment of [[dhatu]] (dhatusnehaparampara) is maintained through dhatvagni. [Cha.Sa.[[Chikitsa Sthana]] 15/19][Arunadatta on A.H.Sharira Sthana 3/70]&amp;lt;ref name=Hridaya/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
  In process&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=File:Fig_2_Datu_agni.JPG&amp;diff=41092</id>
		<title>File:Fig 2 Datu agni.JPG</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=File:Fig_2_Datu_agni.JPG&amp;diff=41092"/>
		<updated>2022-09-14T10:16:03Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Summary ==&lt;br /&gt;
Dhatvagnipaka (intermediate metabolism)- Synthesis of constituents of sthayi (poshya) dhatu&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=File:Fig_1_Datu_agni.JPG&amp;diff=41091</id>
		<title>File:Fig 1 Datu agni.JPG</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=File:Fig_1_Datu_agni.JPG&amp;diff=41091"/>
		<updated>2022-09-14T10:09:30Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41084</id>
		<title>Dhatvagni</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Dhatvagni&amp;diff=41084"/>
		<updated>2022-09-05T14:11:40Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;{{#seo:&lt;br /&gt;
|title=Dhatvagni&lt;br /&gt;
|titlemode=append&lt;br /&gt;
|keywords=Dhatvagni,  Dhatvagni Meaning, concept of Dhatvagni, digestion in ayurveda, metabolism, Charak Samhita, carakasamhitaonline, carakasamhita, caraka samhita, Ayurveda, Charak Samhita English translation, Indian system of medicine, alternative medicine&lt;br /&gt;
|description=Dhatvagni means the factors responsible for metabolism at the level of each dhatu. &lt;br /&gt;
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg&lt;br /&gt;
|image_alt=carak samhita&lt;br /&gt;
|type=article&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
[[Agni]] is a responsible factor for digestion, transformation, and metabolism in the body. The term ‘dhatvagni’ means the fraction of [[agni]] that functions at various body components ([[dhatu]]) for nourishment and metabolism. It is responsible for the metabolic transformation of food consumed and its assimilation. [[Agni]] is the supreme physiological authority in the human body&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Purushottama Yoga, Chapter 15, Shloka No. 14, New York: Bhaktivedanta Book Trust, Page No.517&amp;lt;/ref&amp;gt; and is of 13 types. Jatharagni is for digestion, five bhootagni for metabolism of [[panchamahabhuta]] components, and seven dhatvagni for metabolism of [[dhatu]] or tissues.[Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15] The dhatvagni assimilates and synthesizes the [[dhatu]] or tissues of the human body. It is located in the respective [[strotas]] of the particular [[dhatu]].&amp;lt;ref&amp;gt;Dhargalkar Nandini, Sarira Kriya Vidnana- A textbook of Physiology in Ayurveda, Packagni-Jatharagni,Acchapittam,Bhutagni,Dhatvagni, Part 2, Second edition 2010, Chaukhamba Sanskrit Series Office,Varanasi, Page No.123&amp;lt;/ref&amp;gt;  Dhatvagni is responsible for the transformation of one [[dhatu]] into another.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; This article describes the concept and applications of dhatvagni in medical sciences.&lt;br /&gt;
&lt;br /&gt;
{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Dhatvagni&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Agni]]/ [[Dhatvagni]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 = Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
&lt;br /&gt;
|label8 = Date of first publication:&lt;br /&gt;
|data8 = September 18, 2022&lt;br /&gt;
&lt;br /&gt;
|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
&lt;br /&gt;
==Synonyms==&lt;br /&gt;
 &lt;br /&gt;
Dhatu-ushma [Cha.Sa.[[Chikitsa Sthana]] 8/39-40], dhatupaktru [Cha.Sa.[[Chikitsa Sthana]] 15/38], dhatupakta, dhatupachaka Agni [A.S.Sutra Sthana 19/16]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Classification==&lt;br /&gt;
&lt;br /&gt;
The management of diseases depends on correction of [[agni]] and restoration of well-formed [[dhatu]]. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 30/28]. The dhatvagni is classified into seven types as below: &lt;br /&gt;
*Rasa dhatvagni&lt;br /&gt;
*Rakta dhatvagni&lt;br /&gt;
*Mamsa dhatvagni&lt;br /&gt;
*Meda dhatvagni&lt;br /&gt;
*Asthi dhatvagni&lt;br /&gt;
*Majja dhatvagni&lt;br /&gt;
*Shukra dhatvagni&lt;br /&gt;
&lt;br /&gt;
==Physiology of dhatvagni==&lt;br /&gt;
&lt;br /&gt;
[[Dhatus]] are the structural and functional units that act as [[dosha]] and [[mala]] seats. The functioning of dhatvagni (dhatvagnipaaka) includes overall nourishment and development of the body structures. Dhatvagnipaaka refers to the sequential changes undergone by the essence of food through the medium of seven dhatvagni entities.&lt;br /&gt;
&lt;br /&gt;
The seven dhatvagni act upon the respective [[dhatu]] by which each [[dhatu]] is metabolized into two parts i.e., essence (prasadabhaga) and by-products (mala bhaga). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 15/15] [[Dhatu]] is metabolized by their inherent heat (ushma) or dhatvagni (transforming enzymes in the tissue elements). The nourishing fraction of [[dhatu]] (nutrient tissue elements) further nourishes the subsequent [[dhatu]] through their respective [[strotas]] (channels of circulation). For example, a poshaka [[rasa dhatu]] nourishes the [[rakta dhatu]].[Cha.Sa.[[Chikitsa Sthana]] 8/39] In this process, the formation of essence (prasad bhaga) can be correlated with anabolic pathways. The formation of metabolic wastes or by-products (kitta-paka) can be correlated with catabolic pathways.&lt;br /&gt;
 &lt;br /&gt;
The cell can carry on the metabolic process with the aid of enzymes (agnipitta), which are organic catalysts. A catalyst regulates the rate of a chemical reaction&#039;s acceleration without change in itself. Few enzymes, such as the digestive enzymes (comparable with jatharaagni), function outside the cell. Most enzymes are intracellular (comparable to dhatvagni and bhutagni). Enzyme oxidation that catalyzes an oxidation-reduction process is termed as ‘oxidase’. An enzyme concerned with the digestion of protein is a protease.&amp;lt;ref&amp;gt;Robinson PK. Enzymes: principles and biotechnological applications. Essays Biochem. 2015;59:1-41. doi: 10.1042/bse0590001. Erratum in: Essays Biochem. 2015;59:75. PMID: 26504249; PMCID: PMC4692135.&amp;lt;/ref&amp;gt; This intracellular and extracellular metabolism can be perceived as the dhatvagnipaka.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Role of dhatvagni in pathogenesis:&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
The jatharagni essentially nourishes the respective [[dhatu]] in the form of dhatvagni residing in each of the [[dhatu]]. [A.H.Sutra Sthana 11/34]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt; The dhatvagni is responsible for the increase (vriddhi)/ decrease (kshaya) of the representative [[dhatu]].  The hypo functioning (saada) of the dhatvagni leads to the increase in the respective [[dhatu]]. While hyper functioning (atideepti) leads to diminished production (kshaya) of the [[dhatu]]. Thus, every [[dhatu]]&#039;s metabolism depends on the functions of the dhatvagni, preceding and subsequent [[dhatu]]. &lt;br /&gt;
&lt;br /&gt;
  In process&lt;/div&gt;</summary>
		<author><name>Eganeesh</name></author>
	</entry>
	<entry>
		<id>https://www.carakasamhitaonline.com/index.php?title=Sattva&amp;diff=41036</id>
		<title>Sattva</title>
		<link rel="alternate" type="text/html" href="https://www.carakasamhitaonline.com/index.php?title=Sattva&amp;diff=41036"/>
		<updated>2022-08-25T08:52:35Z</updated>

		<summary type="html">&lt;p&gt;Eganeesh: &lt;/p&gt;
&lt;hr /&gt;
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|description=&#039;Sattva&#039; literally means essence&lt;br /&gt;
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg&lt;br /&gt;
|image_alt=charak samhita&lt;br /&gt;
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&amp;lt;div style=&#039;text-align:justify;&#039;&amp;gt;&lt;br /&gt;
The term &#039;sattva&#039; literally means essence, purity, and character of mind. It is one of the three fundamental qualities ([[triguna]]). [A.S.Sutra Sthana 1/29]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt; It is characterized by lightness, knowledge, and enlightenment.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; Psychological constitution, bio typology or body mind typology is an important concept of [[Ayurveda]]. Every individual has distinct physical, physiological, and psychological characteristics. [[Ayurveda]] classical texts provide a framework to help to understand an individual&#039;s mental constitution. The concept of [[sharira]] and [[manasa]] [[prakriti]] (somatic and psychic constitution) help to explain differences across individuals. The concept of the [[manas]] includes aspects of psychology, mind, and mental health. There are three characteristics of mind ([[mana]]) viz. sattva, [[rajas]], and [[tamas]]. These represent awareness, activity, and inertia, respectively. When one of these three is dominant in a person, that reflects in his or her personality. In Shreemadbhagwat Geeta, three attributes of nature are described: Sattva, rajas, and tamas.&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Gunatrayavibhaga Yoga, Chapter 14, Shloka No. 5-8, New York: Bhaktivedanta Book Trust, Page No.488-492&amp;lt;/ref&amp;gt;&lt;br /&gt;
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1) Sattva guna is the attribute of light or intelligence, which is the state of complete balance.&lt;br /&gt;
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2) [[Rajas]] guna represents motion, ignorance, or action.&lt;br /&gt;
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3) [[Tamas]] guna is representative of inertia and darkness.&lt;br /&gt;
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These are the three primary and omnipresent qualities that work behind all the material substances in the universe. Sattva is the initiator of the universe as per [[Ayurveda]] [Su.Sa.Sharira Sthana 1/9]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; and Sankhya philosophy. It represents purity and authenticity. Hence it is quality of mind. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 1/57] [Cha.Sa.[[Sutra Sthana]] 8/5] This article describes the concept of [[sattva]] and its importance in healthcare practices. &lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Sattva&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Sattva]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
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|label8 = Date of first publication:&lt;br /&gt;
|data8 = August 18, 2022&lt;br /&gt;
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|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms of sattva==&lt;br /&gt;
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[[Mana]], shuddham, kalyanam&lt;br /&gt;
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==Etymology==&lt;br /&gt;
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The word sattva is derived from two terms, &#039;sat&#039; and &#039;tva&#039;, satto bhava. Sattva refers to the existence of reality and truth. Shabdakalpadruma defines it as an attribute of [[prakriti]]. It represents light (prakasha), knowledge (dnyana) and happiness (sukha).&amp;lt;ref&amp;gt;SKD Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&amp;amp;page=5-224&amp;lt;/ref&amp;gt;  Monnier Williams dictionary defines it as the quality of good will, purity, reality, knowledge, virtue, excellence and truth.&amp;lt;ref&amp;gt;MW72 Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&amp;amp;page=1052&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Characteristics==&lt;br /&gt;
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Sattva is buoyant/lighthearted (laghu) and illuminating (prakashaka) in nature.&amp;lt;ref&amp;gt;Ishwarkrishna, Sankhyakarika with Gaudapadabhashya, Sanskrit commentary by Guruprasadshashtri and Hindi commentary, First Edition, Chaukhamba Surbharati Prakashana, Varanasi, 2019, Page No. 65&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Sattva as synonymous to mind:&#039;&#039;&#039;&lt;br /&gt;
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The mind ([[manas]]) is also termed as sattva. Sattva is the purest quality of mind, and sattva guna is the highest form of excellence of [[manas]] (sattva) guna. Sattva bala (mental strength) provides an adequate status of a person&#039;s wellbeing. Thus, giving a systematic and holistic approach to understanding an individual. The normal mind without any disorder (amala sattva) is dominated by sattva (sattvagunodreka). It can be assessed by the absence of negative emotions like affection (raga) and hatred (dvesha) and presence of absolute purity of mind.  [Chakrapani on Cha.Sa.[[Vimana Sthana]] 4/8]) Three types of mental constitutions are described: shuddha/sattvika, rajasika and tamasika. [Cha.Sa.[[Sharira Sthana]] 3/13]&lt;br /&gt;
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&#039;&#039;&#039;Panchabhautika constitution:&#039;&#039;&#039;&lt;br /&gt;
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#Sattva :  [[Akasha mahabhuta]]&lt;br /&gt;
#[[Rajas]]: [[Agni mahabhuta]] and [[Vayu mahabhuta]]&lt;br /&gt;
#[[Tamas]]: [[Prithvi mahabhuta]] and [[Jala mahabhuta]] [Su.Sa.[[Sharira Sthana]] 1/20]&amp;lt;ref name=Susruta/&amp;gt;, [Sha.Sa. Purvakhanda 05]&amp;lt;ref name= Shargadara&amp;gt; Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.&amp;lt;/ref&amp;gt;, [A.S.Sharira Sthana 5/5]&amp;lt;ref name=Sangraha/&amp;gt;&lt;br /&gt;
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Sattva guna gives an experience of happiness (sukha). It becomes powerful by overcoming the [[rajas]] and [[tamas]]. The essence of sattva is the consolidation of knowledge.&lt;br /&gt;
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&#039;&#039;&#039;Relationship between the sattva guna and [[tridosha]]&#039;&#039;&#039;&lt;br /&gt;
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[[Pitta dosha]] is predominant in the Sattva guna. Due to the qualities of luminance, lightness, and purity, these two entities can be closely associated. [Bp.Purvakhanda 2/120]&amp;lt;ref name=Bhavaprakash&amp;gt; Bhavamishra. Bhavaprakasha. Translated from Sanskrit by K.R. Srikantha Murthy. 1st ed. Varanasi: Krishnadas academy;2000&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Food and sattva guna&#039;&#039;&#039;&lt;br /&gt;
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[[Ayurveda]] advocates an individualistic approach to maintaining health and treating diseases. So a categorization of diet (aahara) and lifestyle (vihara) according to their properties as sattvika, rajasika and tamasika is done. &amp;lt;ref&amp;gt;Behere PB, Das A, Yadav R, Behere AP. Ayurvedic concepts related to psychotherapy. Indian J Psychiatry. 2013 Jan;55(Suppl 2):S310-4. doi: 10.4103/0019-5545.105556.&lt;br /&gt;
PMID: 23858273; PMCID: PMC3705701.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Food that is delicious, slimy, nourishing, appetizing, and keeps the body healthy are liked by sattvika persons. In Upanishads, it is stated that the food we consume is divided into three parts. The gross part is converted into flesh and the subtle part nourishes the mind. Sattvika diet consists of fresh vegetables, fruits, grains, and dairies like milk and ghee. It keeps the lean body and minds calm and quiet.&lt;br /&gt;
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==Characteristics of sattvika individual==&lt;br /&gt;
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Individuals with sattva guna predominance worship God, like food which gives longevity ([[Ayu]]), promotes righteous tendencies and strengthens health and joy. These individuals are intelligent, have good memory and natural instincts for observing healthy lifestyles. They are polite and joyful and accept their status and wealth as it is. They are calm and quiet by nature. They react to pain and pleasure properly. The sattvika constitution is similar to that of the deities. Hence the nomenclature of auspicious beings or deities is given to such individuals. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 4/36]&lt;br /&gt;
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Sattvika is free from vanity of being an active person who has patience and enthusiasm for his action. However, he is neither too happy with success nor too sad with the failure of his action. It represents the kalyanansha or auspiciousness due to its qualities of purity and authenticity. [Cha.Sa.[[Sharira Sthana]] 4/36] The Bramha sattva is considered to be the best among all the sattvika constitutions.&lt;br /&gt;
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The attributes of sattvika person are purity of body and mind (shoucha), faith in the god (astikya), honesty (shukla dharma), devotion (ruchi), knowledge (mati). [A.H.Sharira Sthana 3/7]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Sattvavana, or the individual with sattva predominance, has high tolerance toward physical and mental ailments. [Su.Sa.Sutra Sthana 35/38]&amp;lt;ref name=Susruta/&amp;gt; The sattva dominance is devoid of sorrow (vyasana/dukkha), happiness (abhyudaya/sukha), malaise (glani), and exhilaration (harsha). Hence they are considered supreme for the promotion of health. [Dalhana on Su.Sa.Sutra Sthana 35/38]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
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The Sattvika individual is characterised by qualities like avoidance of violent actions (anrushanshya), sharing (samvibhagaruchita), forgiveness (kshama), truthfulness (satya), righteousness (dharma), devotion (astikya), knowledge (dnyana), intellect ([[buddhi]]), wisdom (medha),  memory ([[smriti]]), detachment from the material world (anabhishanga). [Su.Sa.Sharira Sthana.1/18]&amp;lt;ref name=Susruta/&amp;gt; [A.S.Sharira Sthana 5/19]&amp;lt;ref name=Sangraha/&amp;gt; [Bp. Purvakhanda 2/95-96]&amp;lt;ref name=Bhavaprakash/&amp;gt;&lt;br /&gt;
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==Types of sattvika constitution==&lt;br /&gt;
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The sattvika [[manas]] [[prakriti]] is termed as the gunamayi [[prakriti]] as determined by the prominence of [[triguna]]. [A.H.Sharira Sthana. 3/104]&amp;lt;ref name=Hridaya/&amp;gt; The features of the sattvika [[prakriti]] are as below: [Cha.Sa.[[Sharira Sthana]] 4]&lt;br /&gt;
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#Brahma sattva: These types of people are free from negative emotions like anger, greed, ignorance, or jealousy. They possess sound knowledge and have excellent power of discrimination. They are highly righteous towards all beings. &lt;br /&gt;
#Arsha sattva: They have a good memory and like purity, love, and good self-control. They are free from pride and ego. They possess good power of understanding and retention. They engage in pure and auspicious deeds like oblation (homa), vow ([[vrata]]), adhyayana etc. &lt;br /&gt;
#Aindra sattva: These people have devotion to sacred books and God. Hence they study rituals and carry out oblations. They have devotion to virtuous acts and perform sacred rituals. Their behavior and speech are authoritative.&lt;br /&gt;
#Yamyasattva: They are free from mean and conflicting desires and acts and emotional binds, hatred, ignorance, and envy. They have an excellent memory and good qualities of leadership. These are hardworking individuals. &lt;br /&gt;
#Varuna sattva: They are also free from mean acts and exhibit emotion in the proper place. These love discipline and cleanliness and have hatred towards messiness. &lt;br /&gt;
#Kubera sattva: These types have good courage, patience, and hatred of impure thoughts. They like virtuous acts and purity. They express their emotions like anger and pleasure at the right place and time. &lt;br /&gt;
#Gandharva sattva: They possess good wealth and luxuries. However, they are not attached to it. They are experts in art forms or performing arts like poetry, singing, dance, etc.&lt;br /&gt;
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When true nature is aligned with the basic personality, there is less stress and more joy and happiness at the workplace, home, and in various formal and informal relationships. This also enables an individual to better handle ethical issues and dilemmas in the workplace and many aspects of life, making it more efficient and effective.&amp;lt;ref&amp;gt;Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya [Internet]. springerprofessional.de. [cited 2022 Jul 12]. Available from: https://www.springerprofessional.de/en/enhancing-workplace-well-being-through-understanding-the-three-p/18752332&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Sushruta used the term Mahendra sattva to denote the Aindra sattva.[Su.Sa.Sharira Sthana 4/82]&amp;lt;ref name=Susruta/&amp;gt; Kashyapa described eight types of sattvika or kalyanajasattva. He has additionally explained the Prajapatyasattva. [Ka.Sa.Sutra Sthana 28/24]&amp;lt;ref name=Kashyapa&amp;gt; Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Importance of the concept of Sattva from a Philosophical point of view==&lt;br /&gt;
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[[Ayurveda]] imbibed different schools of thought principles and concepts to put forth a holistic and complete science. The process of evolution of the universe (srishtiutpatti) is of significant similarity between the two sciences. The [[triguna]] theory is essentially the basis of evolution as per both Sankhya Philosophy and [[Ayurveda]]. The [[prakriti]] is considered astrigunatmaka. Hence its vikara or manifestations are also trigunatmaka in nature.&amp;lt;ref&amp;gt;Ishwarkrishna, Sankhyakarika with Gaudapadabhashya, Sanskrit commentary by Guruprasadshashtri and Hindi commentary, First Edition, Chaukhamba Surbharati Prakashana, Varanasi, 2019, Page No. 48&amp;lt;/ref&amp;gt; Thus the entire universe is comprised of the derivatives of [[triguna]]. Therefore sattva guna also plays a significant role in understanding this philosophical aspect. It is therefore responsible for initiating the process of moksha or salvation. The association of [[Purusha]] with the twenty-four tattva continues so long as [[rajas]] and [[tamas]] influence it. The freedom from the influence (of [[rajas]] and [[tamas]]) by dominance of sattva leads to liberation of [[purusha]] (and free from its association with the tattva). [Cha.Sa.[[Sharira Sthana]] 1/36] [Cha.Sa.[[Sharira Sthana]] 1/142] The Sattva guna is responsible for sleeping during midnight. It occurs for a short time duration. [Su.Sa.Sharira Sthana 4/33)&amp;lt;ref name=Susruta/&amp;gt; The [[tamas]] is responsible for sleep, while sattva is responsible for the arousal from sleep (bodhanahetu). [Su.Sa.Sharira Sthana 4/35]&amp;lt;ref name=Susruta/&amp;gt; [[Triguna]] and [[Tridosha]] both form the eternal component of the [[marma]] which are exclusive seats of [[prana]] or vitality. [Su.Sa.Sharira Sthana 6/35]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
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==Importance of the concept of sattva in the promotion of health==&lt;br /&gt;
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The optimum level or functioning of the sattva guna is necessary to maintain health. [Cha.Sa.[[Sutra Sthana]] 29/38] Presence and union with sattva guna (sattvalakshanasamyoga) is one of the signs of health (aarogya). [Cha.Sa.[[Indriya Sthana]] 12/87] Hence, sattva sampat is an essential quality in rendering physical and mental health. [Cha.Sa.[[Siddhi Sthana]] 12/9] [Cha.Sa.[[Sharira Sthana]] 6/13]&lt;br /&gt;
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==Importance of sattva in the diagnosis of diseases==&lt;br /&gt;
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The examination of sattva (pariksha) is one of the ten factors mentioned for assessing the strength of the patient (aturabala) and the [[dosha]] of every individual. Here the sattva guna predominance is essential for optimum mental strength (pravarasattva). It facilitates the response of an individual to disease affliction. The optimum sattva level promotes physical strength irrespective of body morphology. Hence, the sattva pariksha plays an integral part in the diagnosis of any condition. [Cha.Sa.[[Vimana Sthana]] 8/119]&lt;br /&gt;
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The predominance of sattva or sattva-audarya is a factor for less sleep (nidranasha). [Cha.Sa.[[Sutra Sthana]] 21/56] Thus, the optimum level of sattva can contribute to reducing the prominence of [[tamas]] leading to increased alertness and reduced dizziness/sleepiness.&lt;br /&gt;
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The depletion of the sattva guna (alpa sattva) is an essential factor in the manifestation of disease condition like psychosis ([[unmada]]). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 8/5]&lt;br /&gt;
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In epilepsy ([[apasmara]]) vitiation of sattva (samplava) leads to excessive [[rajas]] and [[tamas]]. [Cha.Sa.[[Chikitsa Sthana]] 10/4]&lt;br /&gt;
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In alcoholic intoxication (madatyaya), hampering of sattva function and vitiation of [[rajas]] and [[tamas]] is seen leading to various conditions of madavibhrama. [Cha.Sa.[[Chikitsa Sthana]] 24/39] Due to the depletion of sattvika qualities, the person becomes addicted to the liquor, also hampering his/her decision power. [Cha.Sa.[[Chikitsa Sthana]] 24/55] The consumption of madya or alcohol should be done considering the sattva of the individual. [Cha.Sa.[[Chikitsa Sthana]] 24/68] If it is consumed in proper amount and manner, it can lead to the prominence of sattva guna in the individual (sattvochraya). [Cha.Sa.[[Chikitsa Sthana]] 24/70] Hence individuals with sattvika predominance are not affected by the ill effects or addiction tendencies related to alcohol (madya). [Cha.Sa.[[Chikitsa Sthana]] 24/85] The individuals with sattvika predominance can regularly consume madya also in more amount as compared to rajasika and tamasika individuals. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 24/68]&lt;br /&gt;
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==Importance in treatment of diseases==&lt;br /&gt;
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As mentioned earlier, the Sattva predominance is responsible for reducing sleep. Hence the facilitation of sattva guna is essential in the treatment of the conditions like drowsiness (tandra), excess sleep (atinidra) etc. The sattva guna should be qualitatively and quantitatively healthy to combat diseases like [[unmada]], [[apasmara]] and other mental health conditions. The therapy to conquer mind (sattvavajaya) is directed towards enhancing the sattva guna in an individual. It ultimately balances the [[triguna]] to maintain psychosomatic health. &lt;br /&gt;
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==Previous researches done on sattva guna==&lt;br /&gt;
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#Extensive work is done to study the critical appraisal of sattva and its significance in the management of the disease.[Yogesh Pandey, Pooja Sabharwal].&amp;lt;ref&amp;gt;Satpal, Gaur M, Yogesh K, Pandey Y, Sabharwal P, Khera. A critical appraisal of sattva and significance in the management of disease, World Journal of Pharmaceutical Research. 2018 Jan 1;7:375–85.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Enhancing workplace wellbeing through understanding the three personality types; sattva, [[rajas]] and [[tamas]] according to samkhya is put forth by Dr.Modh. The researcher has considered these as important measures to ensure individuals&#039; performance at their respective workplace.&amp;lt;ref&amp;gt;Modh S. Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman S, editor. The Palgrave Handbook of Workplace Well-Being [Internet]. Cham: Springer International Publishing; 2020 [cited 2022 Jul 6]. p. 1–26. Available from: https://doi.org/10.1007/978-3-030-02470-3_22-1&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Impact of sattva and [[rajas]] on transformational leadership and karma yoga is studied by Jayant Narayan and Venkant R. Krishnan.&amp;lt;ref&amp;gt;Narayanan J, Krishnan V. Impact of Sattva and Rajas Gunas on Transformational Leadership and Karma Yoga. Journal of Indian Psychology. 2003 Jul 1;21:1–11.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Aditi K and Venkant K discussed the impact of sattva guna on transformational leadership and its application in designing the training framework.&amp;lt;ref&amp;gt;Kejriwal A, Krishnan VR. Impact of Vedic Worldview and Gunas on Transformational Leadership. Vikalpa. 2004 Jan 1;29(1):29–40.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#A randomized control trial of the effect of yogas on gunas (personality) and self-esteem in normal healthy volunteers is conducted by Sudheer Deshpande, HR Nagendra and Raghuram Nagarathna.&amp;lt;ref&amp;gt;Agarwal S, Seshadri B, Krishnan VR. Impact of Gunas and Karma Yoga on Transformational Leadership. Journal of Human Values. 2015 Apr 1;21(1):11–22.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Sattva Guna is observed as a predictor of wisdom and psychological wellbeing in the extensive research work by Suhani Sharma, Abha Singh, Sakshi Mehrotra.&amp;lt;ref&amp;gt;S Sharma, A Singh, S Mehrotra (2016), Sattva Guna as a Predictor of Wisdom and PWB, International Journal of Indian Psychology, Volume 3, Issue 4, No. 75, ISSN:2348-5396 (e), ISSN:2349-3429 (p), DIP:18.01.054/20160304, ISBN:978-1-365-50727-4&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Verma Y, Tiwari G have studied the relative dominance of sattva and [[tamas]] in the domains of self-compassion and human flourishing.&amp;lt;ref&amp;gt;Verma Y, Tiwari G. Relative dominance of Sattva and Tamas Gunas (qualities) makes a difference in self-compassion and human flourishing. International Journal of Education and Psychological Research. 2017 Jul 13;6.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Sharma M. et.al. assessed the effect of sattvika, rajasika and tamasika factors on anxiety levels in cases and controls. The rajasika and tamasika were linked to impaired quality of life in these individuals.&amp;lt;ref&amp;gt;Sharma MP, Salvi D, Sharma MK. Sattva, Rajas and Tamas Factors and Quality of Life in Patients with Anxiety Disorders: A Preliminary Investigation. Psychol Stud. 2012 Dec 1;57(4):388–91.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Rajat Kumar Jain stated that the sattvika personality and risk-taking behavior are not correlated to each other significantly. This is observed in an observational study on correlation between [[triguna]] and risk-taking behavior.&amp;lt;ref&amp;gt;Kumar Yadav S, Prakash S, Kumar Jain R. Tri-gunas (Sattva, Rajas and Tamas) and risk taking behavior among undergraduate students. Int J Res Granthaalayah. 2016 Jan 31;4(1):138–45.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Das G et.al. have mentioned the correlation between the [[Triguna]] and emotional problems and psychological wellbeing, stating the factor of sattva as stability.&amp;lt;ref&amp;gt;Das GMA, Gopal DVV. Trigunas and psychological problems. Journal of Indian Psychology. 2009;27(1–2):47–52.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Khanna et.al. have expressed a positive correlation between the [[triguna]] and psychological wellbeing, where sattva was found to be positively correlated with wellbeing.&amp;lt;ref&amp;gt;Khanna et.al. Relationship between Triguna theory and well-being indicators [Internet]. [cited 2022 Jul 6]. Available from: https://www.ijoyppp.org/article.asp?issn=2347-5633;year=2013;volume=1;issue=2;spage=69;epage=74;aulast=Khanna&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Nedungotti C et.al. have explained the sattva and anasakti as general personality factors and compared the Indian school of thought regarding the concept with Big 5 personality assessment scale of western science.&amp;lt;ref&amp;gt;Nedungottil, C., Agrawal, J., Murthy, P., &amp;amp; Sharma, M. P. (2021, June 7). Sattva: The General Factor of Personality from Indian tradition. https://doi.org/10.31219/osf.io/f79wh&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#R Banerjee et.al stated the correlation between the sattva guna and job satisfaction.&amp;lt;ref&amp;gt;Banerjee R, Pathak R, Mathur G. Relationship between personality and job performance: Indian perspective of Triguna theory. International Journal of Business Excellence. 2020 Jan 1;20:122.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Patil S, Nagendra H have stated that the yogika development camps have positive effect on the sattva guna improvement in the school-going children.&amp;lt;ref&amp;gt;Patil SS, Nagendra HR. Effect of Yoga personality development camp on the Triguna in children [Internet]. Voice of Research; 2014 Dec [cited 2022 Jul 6]. Report No.: 2014-12–06. Available from: https://econpapers.repec.org/paper/vorissues/2014-12-06.htm&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Maika Puta has explained the role of sattva in promoting health through the dissertation work on the subject.&amp;lt;ref&amp;gt;Puta M. Promoting Health by Sattva-Guna. 2017 May 24;&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Kalpana Srivastava has considered individuals with Sattvika Guna dominance to be caring, having strength respect for Gurus, nonviolence, meditation, kindliness, silence, self-control, and purity of character.&amp;lt;ref&amp;gt;Srivastava K. Concept of personality: Indian perspective. Ind Psychiatry J. 2012;21(2):89–93.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Dr Nishi Arora has extensively studied the positive impact of sattva guna on the coping abilities of females of different ages.&amp;lt;ref&amp;gt;Arora DN. Impact of sattva, rajas and tamas factors on coping strategies among women. World Journal of Pharmaceutical Research. 4(10):19.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Guru Tej has explored the role of sattva guna and sattvika personality in building and nurturing a positive leadership approach.&amp;lt;ref&amp;gt;Smba GT, Rebello FS. Sattvik Approach in Leadership–The Essence of Sattva and Values.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Assessment of sattva guna==&lt;br /&gt;
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#Trigunatmaka Assessment Inventory – Dr R.R. Tripathi in 2009&lt;br /&gt;
#Vedic personality inventory&lt;br /&gt;
#Mysore Triguna Scale&amp;lt;ref&amp;gt;Datar S, Murthy. Development and Standardization of Mysore Triguna Scale. Sage Open, Feb 8, 2012. 2012 Jan 1;&amp;lt;/ref&amp;gt;&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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		<title>Sattva</title>
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		<summary type="html">&lt;p&gt;Eganeesh: /* Previous researches done on sattva guna */&lt;/p&gt;
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The term &#039;sattva&#039; literally means essence, purity, and character of mind. It is one of the three fundamental qualities ([[triguna]]). [A.S.Sutra Sthana 1/29]&amp;lt;ref name= Sangraha&amp;gt; Vridha Vagbhata, Ashtanga Sangraha. Edited by Shivaprasad Sharma. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012.&amp;lt;/ref&amp;gt; It is characterized by lightness, knowledge, and enlightenment.&amp;lt;ref&amp;gt;NAMASTE - Portal [Internet]. [cited 2022 Jul 9]. Available from: http://namstp.ayush.gov.in/#/sat&amp;lt;/ref&amp;gt; Psychological constitution, bio typology or body mind typology is an important concept of [[Ayurveda]]. Every individual has distinct physical, physiological, and psychological characteristics. [[Ayurveda]] classical texts provide a framework to help to understand an individual&#039;s mental constitution. The concept of [[sharira]] and [[manasa]] [[prakriti]] (somatic and psychic constitution) help to explain differences across individuals. The concept of the [[manas]] includes aspects of psychology, mind, and mental health. There are three characteristics of mind ([[mana]]) viz. sattva, [[rajas]], and [[tamas]]. These represent awareness, activity, and inertia, respectively. When one of these three is dominant in a person, that reflects in his or her personality. In Shreemadbhagwat Geeta, three attributes of nature are described: Sattva, rajas, and tamas.&amp;lt;ref&amp;gt;A. C. Bhaktivedanta Swami Prabhupāda, 1972. Bhagavad-gītā as it is. Gunatrayavibhaga Yoga, Chapter 14, Shloka No. 5-8, New York: Bhaktivedanta Book Trust, Page No.488-492&amp;lt;/ref&amp;gt;&lt;br /&gt;
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1) Sattva guna is the attribute of light or intelligence, which is the state of complete balance.&lt;br /&gt;
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2) [[Rajas]] guna represents motion, ignorance, or action.&lt;br /&gt;
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3) [[Tamas]] guna is representative of inertia and darkness.&lt;br /&gt;
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These are the three primary and omnipresent qualities that work behind all the material substances in the universe. Sattva is the initiator of the universe as per [[Ayurveda]] [Su.Sa.Sharira Sthana 1/9]&amp;lt;ref name= Susruta&amp;gt; Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.&amp;lt;/ref&amp;gt; and Sankhya philosophy. It represents purity and authenticity. Hence it is quality of mind. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 1/57] [Cha.Sa.[[Sutra Sthana]] 8/5] This article describes the concept of [[sattva]] and its importance in healthcare practices. &lt;br /&gt;
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{{Infobox&lt;br /&gt;
&lt;br /&gt;
|title =  Sattva&lt;br /&gt;
|label1 = Section/Chapter/topic&lt;br /&gt;
|data1 = Concepts / [[Sattva]]  &lt;br /&gt;
&lt;br /&gt;
|label2 = Authors&lt;br /&gt;
|data2 =Bhojani M.K.&amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Sharma Raksha &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt;, Joglekar A.A.&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label3 = Reviewer &lt;br /&gt;
|data3 =  Basisht G.&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label4 = Editor &lt;br /&gt;
|data4 = Deole Y.S.&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;&lt;br /&gt;
&lt;br /&gt;
|label5 = Affiliations&lt;br /&gt;
|data5 = &amp;lt;sup&amp;gt;1&amp;lt;/sup&amp;gt; Department of Kriya Sharira, All India Institute of Ayurveda, New Delhi, India , New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;Department of Samhita Siddhant, All India Institute of Ayurveda, New Delhi, India, New Delhi, India&lt;br /&gt;
&amp;lt;sup&amp;gt;3&amp;lt;/sup&amp;gt; Rheumatologist, Orlando, Florida, U.S.A.&lt;br /&gt;
&amp;lt;sup&amp;gt;4&amp;lt;/sup&amp;gt;Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India &lt;br /&gt;
|label6 = Correspondence email&lt;br /&gt;
|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com &lt;br /&gt;
&lt;br /&gt;
|label7 = Publisher &lt;br /&gt;
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India&lt;br /&gt;
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|label8 = Date of first publication:&lt;br /&gt;
|data8 = August 18, 2022&lt;br /&gt;
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|label9 = DOI&lt;br /&gt;
|data9 =  In process&lt;br /&gt;
}}&lt;br /&gt;
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==Synonyms of sattva==&lt;br /&gt;
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[[Mana]], shuddham, kalyanam&lt;br /&gt;
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==Etymology==&lt;br /&gt;
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The word sattva is derived from two terms, &#039;sat&#039; and &#039;tva&#039;, satto bhava. Sattva refers to the existence of reality and truth. Shabdakalpadruma defines it as an attribute of [[prakriti]]. It represents light (prakasha), knowledge (dnyana) and happiness (sukha).&amp;lt;ref&amp;gt;SKD Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&amp;amp;page=5-224&amp;lt;/ref&amp;gt;  Monnier Williams dictionary defines it as the quality of good will, purity, reality, knowledge, virtue, excellence and truth.&amp;lt;ref&amp;gt;MW72 Cologne Scan [Internet]. [cited 2022 Jul 7]. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=mw72&amp;amp;page=1052&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Characteristics==&lt;br /&gt;
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Sattva is buoyant/lighthearted (laghu) and illuminating (prakashaka) in nature.&amp;lt;ref&amp;gt;Ishwarkrishna, Sankhyakarika with Gaudapadabhashya, Sanskrit commentary by Guruprasadshashtri and Hindi commentary, First Edition, Chaukhamba Surbharati Prakashana, Varanasi, 2019, Page No. 65&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Sattva as synonymous to mind:&#039;&#039;&#039;&lt;br /&gt;
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The mind ([[manas]]) is also termed as sattva. Sattva is the purest quality of mind, and sattva guna is the highest form of excellence of [[manas]] (sattva) guna. Sattva bala (mental strength) provides an adequate status of a person&#039;s wellbeing. Thus, giving a systematic and holistic approach to understanding an individual. The normal mind without any disorder (amala sattva) is dominated by sattva (sattvagunodreka). It can be assessed by the absence of negative emotions like affection (raga) and hatred (dvesha) and presence of absolute purity of mind.  [Chakrapani on Cha.Sa.[[Vimana Sthana]] 4/8]) Three types of mental constitutions are described: shuddha/sattvika, rajasika and tamasika. [Cha.Sa.[[Sharira Sthana]] 3/13]&lt;br /&gt;
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&#039;&#039;&#039;Panchabhautika constitution:&#039;&#039;&#039;&lt;br /&gt;
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#Sattva :  [[Akasha mahabhuta]]&lt;br /&gt;
#[[Rajas]]: [[Agni mahabhuta]] and [[Vayu mahabhuta]]&lt;br /&gt;
#[[Tamas]]: [[Prithvi mahabhuta]] and [[Jala mahabhuta]] [Su.Sa.[[Sharira Sthana]] 1/20]&amp;lt;ref name=Susruta/&amp;gt;, [Sha.Sa. Purvakhanda 05]&amp;lt;ref name= Shargadara&amp;gt; Sharangadhara. Sharangadhara Samhita. Translated from Sanskrit by K.R. Srikantha Murthy. Reprint ed. Varanasi: Chaukhambha orientalia;2016.&amp;lt;/ref&amp;gt;, [A.S.Sharira Sthana 5/5]&amp;lt;ref name=Sangraha/&amp;gt;&lt;br /&gt;
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Sattva guna gives an experience of happiness (sukha). It becomes powerful by overcoming the [[rajas]] and [[tamas]]. The essence of sattva is the consolidation of knowledge.&lt;br /&gt;
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&#039;&#039;&#039;Relationship between the sattva guna and [[tridosha]]&#039;&#039;&#039;&lt;br /&gt;
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[[Pitta dosha]] is predominant in the Sattva guna. Due to the qualities of luminance, lightness, and purity, these two entities can be closely associated. [Bp.Purvakhanda 2/120]&amp;lt;ref name=Bhavaprakash&amp;gt; Bhavamishra. Bhavaprakasha. Translated from Sanskrit by K.R. Srikantha Murthy. 1st ed. Varanasi: Krishnadas academy;2000&amp;lt;/ref&amp;gt;&lt;br /&gt;
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&#039;&#039;&#039;Food and sattva guna&#039;&#039;&#039;&lt;br /&gt;
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[[Ayurveda]] advocates an individualistic approach to maintaining health and treating diseases. So a categorization of diet (aahara) and lifestyle (vihara) according to their properties as sattvika, rajasika and tamasika is done. &amp;lt;ref&amp;gt;Behere PB, Das A, Yadav R, Behere AP. Ayurvedic concepts related to psychotherapy. Indian J Psychiatry. 2013 Jan;55(Suppl 2):S310-4. doi: 10.4103/0019-5545.105556.&lt;br /&gt;
PMID: 23858273; PMCID: PMC3705701.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Food that is delicious, slimy, nourishing, appetizing, and keeps the body healthy are liked by sattvika persons. In Upanishads, it is stated that the food we consume is divided into three parts. The gross part is converted into flesh and the subtle part nourishes the mind. Sattvika diet consists of fresh vegetables, fruits, grains, and dairies like milk and ghee. It keeps the lean body and minds calm and quiet.&lt;br /&gt;
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==Characteristics of sattvika individual==&lt;br /&gt;
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Individuals with sattva guna predominance worship God, like food which gives longevity ([[Ayu]]), promotes righteous tendencies and strengthens health and joy. These individuals are intelligent, have good memory and natural instincts for observing healthy lifestyles. They are polite and joyful and accept their status and wealth as it is. They are calm and quiet by nature. They react to pain and pleasure properly. The sattvika constitution is similar to that of the deities. Hence the nomenclature of auspicious beings or deities is given to such individuals. [Chakrapani on Cha.Sa.[[Sharira Sthana]] 4/36]&lt;br /&gt;
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Sattvika is free from vanity of being an active person who has patience and enthusiasm for his action. However, he is neither too happy with success nor too sad with the failure of his action. It represents the kalyanansha or auspiciousness due to its qualities of purity and authenticity. [Cha.Sa.[[Sharira Sthana]] 4/36] The Bramha sattva is considered to be the best among all the sattvika constitutions.&lt;br /&gt;
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The attributes of sattvika person are purity of body and mind (shoucha), faith in the god (astikya), honesty (shukla dharma), devotion (ruchi), knowledge (mati). [A.H.Sharira Sthana 3/7]&amp;lt;ref name= Hridaya &amp;gt; Vagbhata. Ashtanga Hridayam. Edited by Harishastri Paradkar Vaidya. 1st ed. Varanasi: Krishnadas Academy;2000.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Sattvavana, or the individual with sattva predominance, has high tolerance toward physical and mental ailments. [Su.Sa.Sutra Sthana 35/38]&amp;lt;ref name=Susruta/&amp;gt; The sattva dominance is devoid of sorrow (vyasana/dukkha), happiness (abhyudaya/sukha), malaise (glani), and exhilaration (harsha). Hence they are considered supreme for the promotion of health. [Dalhana on Su.Sa.Sutra Sthana 35/38]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
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The Sattvika individual is characterised by qualities like avoidance of violent actions (anrushanshya), sharing (samvibhagaruchita), forgiveness (kshama), truthfulness (satya), righteousness (dharma), devotion (astikya), knowledge (dnyana), intellect ([[buddhi]]), wisdom (medha),  memory ([[smriti]]), detachment from the material world (anabhishanga). [Su.Sa.Sharira Sthana.1/18]&amp;lt;ref name=Susruta/&amp;gt; [A.S.Sharira Sthana 5/19]&amp;lt;ref name=Sangraha/&amp;gt; [Bp. Purvakhanda 2/95-96]&amp;lt;ref name=Bhavaprakash/&amp;gt;&lt;br /&gt;
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==Types of sattvika constitution==&lt;br /&gt;
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The sattvika [[manas]] [[prakriti]] is termed as the gunamayi [[prakriti]] as determined by the prominence of [[triguna]]. [A.H.Sharira Sthana. 3/104]&amp;lt;ref name=Hridaya/&amp;gt; The features of the sattvika [[prakriti]] are as below: [Cha.Sa.[[Sharira Sthana]] 4]&lt;br /&gt;
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#Brahma sattva: These types of people are free from negative emotions like anger, greed, ignorance, or jealousy. They possess sound knowledge and have excellent power of discrimination. They are highly righteous towards all beings. &lt;br /&gt;
#Arsha sattva: They have a good memory and like purity, love, and good self-control. They are free from pride and ego. They possess good power of understanding and retention. They engage in pure and auspicious deeds like oblation (homa), vow ([[vrata]]), adhyayana etc. &lt;br /&gt;
#Aindra sattva: These people have devotion to sacred books and God. Hence they study rituals and carry out oblations. They have devotion to virtuous acts and perform sacred rituals. Their behavior and speech are authoritative.&lt;br /&gt;
#Yamyasattva: They are free from mean and conflicting desires and acts and emotional binds, hatred, ignorance, and envy. They have an excellent memory and good qualities of leadership. These are hardworking individuals. &lt;br /&gt;
#Varuna sattva: They are also free from mean acts and exhibit emotion in the proper place. These love discipline and cleanliness and have hatred towards messiness. &lt;br /&gt;
#Kubera sattva: These types have good courage, patience, and hatred of impure thoughts. They like virtuous acts and purity. They express their emotions like anger and pleasure at the right place and time. &lt;br /&gt;
#Gandharva sattva: They possess good wealth and luxuries. However, they are not attached to it. They are experts in art forms or performing arts like poetry, singing, dance, etc.&lt;br /&gt;
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When true nature is aligned with the basic personality, there is less stress and more joy and happiness at the workplace, home, and in various formal and informal relationships. This also enables an individual to better handle ethical issues and dilemmas in the workplace and many aspects of life, making it more efficient and effective.&amp;lt;ref&amp;gt;Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya [Internet]. springerprofessional.de. [cited 2022 Jul 12]. Available from: https://www.springerprofessional.de/en/enhancing-workplace-well-being-through-understanding-the-three-p/18752332&amp;lt;/ref&amp;gt;&lt;br /&gt;
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Sushruta used the term Mahendra sattva to denote the Aindra sattva.[Su.Sa.Sharira Sthana 4/82]&amp;lt;ref name=Susruta/&amp;gt; Kashyapa described eight types of sattvika or kalyanajasattva. He has additionally explained the Prajapatyasattva. [Ka.Sa.Sutra Sthana 28/24]&amp;lt;ref name=Kashyapa&amp;gt; Kashyapa. Kashyapa Samhita. Edited by P. V. Tewari. Reprint. Varanasi: Chaukhambha vishvabharati;2008.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Importance of the concept of Sattva from a Philosophical point of view==&lt;br /&gt;
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[[Ayurveda]] imbibed different schools of thought principles and concepts to put forth a holistic and complete science. The process of evolution of the universe (srishtiutpatti) is of significant similarity between the two sciences. The [[triguna]] theory is essentially the basis of evolution as per both Sankhya Philosophy and [[Ayurveda]]. The [[prakriti]] is considered astrigunatmaka. Hence its vikara or manifestations are also trigunatmaka in nature.&amp;lt;ref&amp;gt;Ishwarkrishna, Sankhyakarika with Gaudapadabhashya, Sanskrit commentary by Guruprasadshashtri and Hindi commentary, First Edition, Chaukhamba Surbharati Prakashana, Varanasi, 2019, Page No. 48&amp;lt;/ref&amp;gt; Thus the entire universe is comprised of the derivatives of [[triguna]]. Therefore sattva guna also plays a significant role in understanding this philosophical aspect. It is therefore responsible for initiating the process of moksha or salvation. The association of [[Purusha]] with the twenty-four tattva continues so long as [[rajas]] and [[tamas]] influence it. The freedom from the influence (of [[rajas]] and [[tamas]]) by dominance of sattva leads to liberation of [[purusha]] (and free from its association with the tattva). [Cha.Sa.[[Sharira Sthana]] 1/36] [Cha.Sa.[[Sharira Sthana]] 1/142] The Sattva guna is responsible for sleeping during midnight. It occurs for a short time duration. [Su.Sa.Sharira Sthana 4/33)&amp;lt;ref name=Susruta/&amp;gt; The [[tamas]] is responsible for sleep, while sattva is responsible for the arousal from sleep (bodhanahetu). [Su.Sa.Sharira Sthana 4/35]&amp;lt;ref name=Susruta/&amp;gt; [[Triguna]] and [[Tridosha]] both form the eternal component of the [[marma]] which are exclusive seats of [[prana]] or vitality. [Su.Sa.Sharira Sthana 6/35]&amp;lt;ref name=Susruta/&amp;gt;&lt;br /&gt;
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==Importance of the concept of sattva in the promotion of health==&lt;br /&gt;
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The optimum level or functioning of the sattva guna is necessary to maintain health. [Cha.Sa.[[Sutra Sthana]] 29/38] Presence and union with sattva guna (sattvalakshanasamyoga) is one of the signs of health (aarogya). [Cha.Sa.[[Indriya Sthana]] 12/87] Hence, sattva sampat is an essential quality in rendering physical and mental health. [Cha.Sa.[[Siddhi Sthana]] 12/9] [Cha.Sa.[[Sharira Sthana]] 6/13]&lt;br /&gt;
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==Importance of sattva in the diagnosis of diseases==&lt;br /&gt;
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The examination of sattva (pariksha) is one of the ten factors mentioned for assessing the strength of the patient (aturabala) and the [[dosha]] of every individual. Here the sattva guna predominance is essential for optimum mental strength (pravarasattva). It facilitates the response of an individual to disease affliction. The optimum sattva level promotes physical strength irrespective of body morphology. Hence, the sattva pariksha plays an integral part in the diagnosis of any condition. [Cha.Sa.[[Vimana Sthana]] 8/119]&lt;br /&gt;
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The predominance of sattva or sattva-audarya is a factor for less sleep (nidranasha). [Cha.Sa.[[Sutra Sthana]] 21/56] Thus, the optimum level of sattva can contribute to reducing the prominence of [[tamas]] leading to increased alertness and reduced dizziness/sleepiness.&lt;br /&gt;
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The depletion of the sattva guna (alpa sattva) is an essential factor in the manifestation of disease condition like psychosis ([[unmada]]). [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 8/5]&lt;br /&gt;
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In epilepsy ([[apasmara]]) vitiation of sattva (samplava) leads to excessive [[rajas]] and [[tamas]]. [Cha.Sa.[[Chikitsa Sthana]] 10/4]&lt;br /&gt;
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In alcoholic intoxication (madatyaya), hampering of sattva function and vitiation of [[rajas]] and [[tamas]] is seen leading to various conditions of madavibhrama. [Cha.Sa.[[Chikitsa Sthana]] 24/39] Due to the depletion of sattvika qualities, the person becomes addicted to the liquor, also hampering his/her decision power. [Cha.Sa.[[Chikitsa Sthana]] 24/55] The consumption of madya or alcohol should be done considering the sattva of the individual. [Cha.Sa.[[Chikitsa Sthana]] 24/68] If it is consumed in proper amount and manner, it can lead to the prominence of sattva guna in the individual (sattvochraya). [Cha.Sa.[[Chikitsa Sthana]] 24/70] Hence individuals with sattvika predominance are not affected by the ill effects or addiction tendencies related to alcohol (madya). [Cha.Sa.[[Chikitsa Sthana]] 24/85] The individuals with sattvika predominance can regularly consume madya also in more amount as compared to rajasika and tamasika individuals. [Chakrapani on Cha.Sa.[[Chikitsa Sthana]] 24/68]&lt;br /&gt;
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==Importance in treatment of diseases==&lt;br /&gt;
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As mentioned earlier, the Sattva predominance is responsible for reducing sleep. Hence the facilitation of sattva guna is essential in the treatment of the conditions like drowsiness (tandra), excess sleep (atinidra) etc. The sattva guna should be qualitatively and quantitatively healthy to combat diseases like [[unmada]], [[apasmara]] and other mental health conditions. The therapy to conquer mind (sattvavajaya) is directed towards enhancing the sattva guna in an individual. It ultimately balances the [[triguna]] to maintain psychosomatic health. &lt;br /&gt;
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==Previous researches done on sattva guna==&lt;br /&gt;
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#Extensive work is done to study the critical appraisal of sattva and its significance in the management of the disease.[Yogesh Pandey, Pooja Sabharwal].&amp;lt;ref&amp;gt;Satpal, Gaur M, Yogesh K, Pandey Y, Sabharwal P, Khera. A critical appraisal of sattva and significance in the management of disease, World Journal of Pharmaceutical Research. 2018 Jan 1;7:375–85.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Enhancing workplace wellbeing through understanding the three personality types; sattva, [[rajas]] and [[tamas]] according to samkhya is put forth by Dr.Modh. The researcher has considered these as important measures to ensure individuals&#039; performance at their respective workplace.&amp;lt;ref&amp;gt;Modh S. Enhancing Workplace Well-Being Through Understanding the Three Personality Types: Sattva, Rajas, and Tamas According to Samkhya. In: Dhiman S, editor. The Palgrave Handbook of Workplace Well-Being [Internet]. Cham: Springer International Publishing; 2020 [cited 2022 Jul 6]. p. 1–26. Available from: https://doi.org/10.1007/978-3-030-02470-3_22-1&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Impact of sattva and [[rajas]] on transformational leadership and karma yoga is studied by Jayant Narayan and Venkant R. Krishnan.&amp;lt;ref&amp;gt;Narayanan J, Krishnan V. Impact of Sattva and Rajas Gunas on Transformational Leadership and Karma Yoga. Journal of Indian Psychology. 2003 Jul 1;21:1–11.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Aditi K and Venkant K discussed the impact of sattva guna on transformational leadership and its application in designing the training framework.&amp;lt;ref&amp;gt;Kejriwal A, Krishnan VR. Impact of Vedic Worldview and Gunas on Transformational Leadership. Vikalpa. 2004 Jan 1;29(1):29–40.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#A randomized control trial of the effect of yogas on gunas (personality) and self-esteem in normal healthy volunteers is conducted by Sudheer Deshpande, HR Nagendra and Raghuram Nagarathna.&amp;lt;ref&amp;gt;Agarwal S, Seshadri B, Krishnan VR. Impact of Gunas and Karma Yoga on Transformational Leadership. Journal of Human Values. 2015 Apr 1;21(1):11–22.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Sattva Guna is observed as a predictor of wisdom and psychological wellbeing in the extensive research work by Suhani Sharma, Abha Singh, Sakshi Mehrotra.&amp;lt;ref&amp;gt;S Sharma, A Singh, S Mehrotra (2016), Sattva Guna as a Predictor of Wisdom and PWB, International Journal of Indian Psychology, Volume 3, Issue 4, No. 75, ISSN:2348-5396 (e), ISSN:2349-3429 (p), DIP:18.01.054/20160304, ISBN:978-1-365-50727-4&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Verma Y, Tiwari G have studied the relative dominance of sattva and [[tamas]] in the domains of self-compassion and human flourishing.&amp;lt;ref&amp;gt;Verma Y, Tiwari G. Relative dominance of Sattva and Tamas Gunas (qualities) makes a difference in self-compassion and human flourishing. International Journal of Education and Psychological Research. 2017 Jul 13;6.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Sharma M. et.al. assessed the effect of sattvika, rajasika and tamasika factors on anxiety levels in cases and controls. The rajasika and tamasika were linked to impaired quality of life in these individuals.&amp;lt;ref&amp;gt;Sharma MP, Salvi D, Sharma MK. Sattva, Rajas and Tamas Factors and Quality of Life in Patients with Anxiety Disorders: A Preliminary Investigation. Psychol Stud. 2012 Dec 1;57(4):388–91.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Rajat Kumar Jain stated that the sattvika personality and risk-taking behavior are not correlated to each other significantly. This is observed in an observational study on correlation between [[triguna]] and risk-taking behavior.&amp;lt;ref&amp;gt;Kumar Yadav S, Prakash S, Kumar Jain R. Tri-gunas (Sattva, Rajas and Tamas) and risk taking behavior among undergraduate students. Int J Res Granthaalayah. 2016 Jan 31;4(1):138–45.&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#Das G et.al. have mentioned the correlation between the [[Triguna]] and emotional problems and psychological wellbeing, stating the factor of sattva as stability.&amp;lt;ref&amp;gt;Das GMA, Gopal DVV. Trigunas and psychological problems. Journal of Indian Psychology. 2009;27(1–2):47–52.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Khanna et.al. have expressed a positive correlation between the [[triguna]] and psychological wellbeing, where sattva was found to be positively correlated with wellbeing.&amp;lt;ref&amp;gt;Khanna et.al. Relationship between Triguna theory and well-being indicators [Internet]. [cited 2022 Jul 6]. Available from: https://www.ijoyppp.org/article.asp?issn=2347-5633;year=2013;volume=1;issue=2;spage=69;epage=74;aulast=Khanna&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Nedungotti C et.al. have explained the sattva and anasakti as general personality factors and compared the Indian school of thought regarding the concept with Big 5 personality assessment scale of western science.&amp;lt;ref&amp;gt;Nedungottil, C., Agrawal, J., Murthy, P., &amp;amp; Sharma, M. P. (2021, June 7). Sattva: The General Factor of Personality from Indian tradition. https://doi.org/10.31219/osf.io/f79wh&amp;lt;/ref&amp;gt;  &lt;br /&gt;
#R Banerjee et.al stated the correlation between the sattva guna and job satisfaction.&amp;lt;ref&amp;gt;Banerjee R, Pathak R, Mathur G. Relationship between personality and job performance: Indian perspective of Triguna theory. International Journal of Business Excellence. 2020 Jan 1;20:122.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Patil S, Nagendra H have stated that the yogika development camps have positive effect on the sattva guna improvement in the school-going children.&amp;lt;ref&amp;gt;Patil SS, Nagendra HR. Effect of Yoga personality development camp on the Triguna in children [Internet]. Voice of Research; 2014 Dec [cited 2022 Jul 6]. Report No.: 2014-12–06. Available from: https://econpapers.repec.org/paper/vorissues/2014-12-06.htm&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Maika Puta has explained the role of sattva in promoting health through the dissertation work on the subject.&amp;lt;ref&amp;gt;Puta M. Promoting Health by Sattva-Guna. 2017 May 24;&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Kalpana Srivastava has considered individuals with Sattvika Guna dominance to be caring, having strength respect for Gurus, nonviolence, meditation, kindliness, silence, self-control, and purity of character.&amp;lt;ref&amp;gt;Srivastava K. Concept of personality: Indian perspective. Ind Psychiatry J. 2012;21(2):89–93.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Dr Nishi Arora has extensively studied the positive impact of sattva guna on the coping abilities of females of different ages.&amp;lt;ref&amp;gt;Arora DN. Impact of sattva, rajas and tamas factors on coping strategies among women. World Journal of Pharmaceutical Research. 4(10):19.&amp;lt;/ref&amp;gt; &lt;br /&gt;
#Guru Tej has explored the role of sattva guna and sattvika personality in building and nurturing a positive leadership approach.&amp;lt;ref&amp;gt;Smba GT, Rebello FS. Sattvik Approach in Leadership–The Essence of Sattva and Values.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Assessment of sattva guna==&lt;br /&gt;
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#Trigunatmaka Assessment Inventory – Dr R.R. Tripathi in 2009&lt;br /&gt;
#Vedic personality inventory&lt;br /&gt;
#Mysore Triguna Scale&amp;lt;ref&amp;gt;Datar S, Murthy. Development and Standardization of Mysore Triguna Scale. Sage Open, Feb 8, 2012. 2012 Jan 1;&amp;lt;/ref&amp;gt;&lt;br /&gt;
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==Related Chapters==&lt;br /&gt;
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[[Mahatigarbhavakranti Sharira]], [[Rogabhishagjitiya Vimana]], [[Unmada Chikitsa]], [[Apasmara Chikitsa]], [[Indriyopakramaniya Adhyaya]]&lt;br /&gt;
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==References==&lt;br /&gt;
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		<author><name>Eganeesh</name></author>
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