Concept of Agni ( Digestive Fire) in Ayurvedic & Modern Perspective

 

CONSEPT OF AGNI (DIGESTIVE FIRE) IN AYURVEDIC AND MODERN PERSPECTIVE.

 

Prof.Dr. R.R.deshpande. (MD in Chikitsa and kriya sharir) 

                                       

HOD & Guide (Kriya sharir department)

Address – 9/A, Kapila Society, Gokhale nagar, Pune-411016                                                                                           

Ph.no.- 9226810630

Mail id – professordeshpande@gmail.com

 

 

ABSTRACT-          

             Ayurveda, Indian system of medicine is popular and well know globally. Basic reason is the fundamental principles of ayurveda have proved their time tested importance. One of them principle is, role of Agni or Digestive fire in the body. Ayurvedic compendia have explained details about Agni (Digestive fire), Sthula pachana (Primary or gross digestion) & Sukshma pachana (Tissue metabolism). For treating any patient, understanding of Agni concept with contemporary knowledge of modern medicine will be immensely helpful.

 

          While explaining the importance of Agni ayurveda quotes “Rogaha sarve api manda agnau….” (Ashtangahrudaya, nidan sthan 12), this means all the diseases are created due to weak digestive fire or faulty metabolism. 

 

           This article is an attempt to explain ayurvedic Agni concept in more vivid manner & clarifying some points with the knowledge of modern physiology.

 

(References no.- 13)

 

KEY WORDS – Agni, Jatharagni, Bhutagni, Dhatwagni, Pachana, Digestive juices, Metabolism, Dhatu poshana nayay.

 

INTRODUCTION –

 

          Agni concept is important in healthy condition as well as in diseased condition. According to ayurveda the person is called healthy when he has balanced condition of Dosha (Bio energy), Dhatu ( Body tissue), mala (Waste products) & Agni (Digestive fire).

 

Functions of Agni –

 

         When digestive fire is working efficiently, the person can enjoy the benefits of its normal functions. These are explained in charak chi. 15/2. From excellent digestive fire or Agni person will get a Long healthy life (Ayu), Health (Swasthya), Physical strength (Bala), Energy (Utsaha), Proper nutrition & growth of body (Upachaya). Normal metabolic process will be reflected externally as well by radiating skin color, complexion & texture. Not only this benefits but Ayurveda explains that even life & death condition of person depend on normal Agni. This means when body metabolism is extremely distorted it can cause death.

 

        Ayurveda believe that Agni is like fire, a form of thermal energy. Energy requires medium to perform it’s normal function. For example, electrical energy can be experienced by moving fan and blowing lamps similarly Agni, Thermal energy works through the medium of pitta dosha (Ref. Agni reva sharire, pitta antarrgataha kupita akupita……………. Charak sutra sthana 12) In this verse (shlok) dual functions of Agni are explained i.e. physiological & pathological functions.   

Physiological condition of Agni will be responsible for – Digestion, normalcy in vision & body heat, normalcy of complexion, valour, joy & happiness etc.

Pathological condition will be responsible for- Indigestion, loss of vision, Hyperpyrexia, abnormality in colour complexion, anger, sorrow & anxiety etc.

 

Types of Agni-

        In each cell of the body, conversion & metabolic process is taking place, which occurs due to Agni. So, ideally we can say there is Innumerable numbers of Agni’s like Innumerable numbers of cells. But for practical purposes mainly 13 types of Agni’s are explained as follows –

1)    Jatharagni – 1

2)    Bhutagni    – 5 ( Parthiwagni, Apyagni, Tejasagni, Vayavagni, Akashiyagni)

3)    Dhatwagni – 7 (Rasagni, Raktagni, Mamsagni, Medagni, Asthiagni, Majjagni, Shukragni)                                               

                    

Where & how these Agni’s work?

 

    Sthula pachana (Primary digestion or Gross digestion) –

 

      It takes place from mouth to large intestine. Digestion is a transformation or parinamana in Sanskrit. Digestion converts heterogeneous substances to homogeneous substances. For example, proteins are converted into amino acids, fats are converted into fatty acids & glycerol and carbohydrates are converted into glucose.

 

Ayurveda explain the same thing in its own language. For example, Wheat is parthiv i.e. nutrious substance. But it is useful only when it is converted into body assumable form. Ayurveda says this conversion take place in five forms like shabda (sound), sparsha (touch), rupa (dimensions, appearance), rasa (taste) & gandha (smell).

 

       Conversion in structure, taste & smell can be easily understood by available instruments & chemicals. But change in shabda (sound) & sparsha (touch) is comparatively difficult to prove by present available investigations. It may require sophisticated or ultramodern techniques. For example, when wheat is converted into glucose, to test change in the sound we will need an instrument, which can record sound waves oscillations of wheat molecule & glucose molecule.

        Digestion & conversion is taking place from mouth to large intestine. Ptylin is present in saliva which converts starch into Dextrin & Maltose i.e. why even if we chew a slice of bread or piece of chapatti, only you can feel its sweet taste. Gastric secretions contain Pepsinogen which is converted into Pepsin with the help of HCL. This Pepsin acts on proteins & converts it into Peptone & Proteoses. Gastric Lipase breaks the short chains of Triglycerides in Fatty substances.

        In pancreas, with the help of Enterokinase, Trypsinogen is converted into Trypsin. This Trypsin acts on Chymotrypsinogen & form Chymotrypsin. This Chymotrypsin acts on Peptone & Proteoses & Diapeptides are formed. Pancreatic Amylase acts on Starch & converted it into Dextrin & Maltose. Pancreatic Lipase acts on Triglycerides & converts them into Free Fatty Acids (FFA) & Glycerol. Erepsin from intestinal juice converts simpler Peptides into Amino acids. Intestinal Lactase acts on Lactose & converts them into Glucose, Maltase converts Maltose to Glucose. Intestine Lipase converts fats into Fatty acids.

All above said enzymes, all other digestive enzymes & gastrointestinal hormones CCK, Secretin & Gastrin can be considered as objective representative of Agni mentioned by ayurveda. Jatharagni is exists from mouth to large intestine in the form of energy for all sorts of digestive conversions.

 

Awasthapak &functions of bhutagni ----

 

                       Ayurveda has mentioned 3 phases of primary digestion which are called Awasthapak. In the first phase i.e. Madhur awasthapak, mainly digestion of substance with madhur taste take place. Composition of madhur or sweet rasa is pruthvi (earth) + jala (water) mahabhut. Conversion of pruthvi & jala molecules will take place due to parthivagni & jalagni.

 

                 In second phase i.e. Amla awasthapak amla i.e. sour taste substances are disintegrated. Tejasagni disintegrates tej predominant molecules from food.

 

                In the third phase of digestion i.e. Katu awasthapak, vaywagni & akashagni disintegrates vayu & akash predominant molecules from the food.

 

                  Above 3 phases take place at mouth, stomach, small intestine, large intestine. In these 3 phases, predominantly disintegration of panchabhutik elements takes place. Bhutikagni’s are responsible for this conversion or disintegration. So bhutikagni at primary digestion can be considered as a part of jatharagni.

 

                   After sara – kitta vibhajana i.e. separation of nutrients & waste part,ahara rasa or nutrient fluid is circulated in the whole body & then sukshma pachan or tissue metabolism starts.

From rasa to shukra, 7 dhatu’s are formed in their respective places or strotasas.

 

Role of bhutagni in shukshma pachan ----

 

             To understand this concept, let us again understand modern physiology aspects. Proteins are converted into amino acids in primary digestion. Amino acids are absorbed from villi & through the blood circulation they reach to liver. Now again amino acids synthesize different proteins molecules like hemoglobin in the blood & myoglobin in muscles. This type of conversion is done by bhutagni again.

 

Similarly we can explain it in ayurvedic language. In sukshma pachana mamsa (muscles), meda (fats) these parthiv elements are formed. But parthivagni of mamsa & meda is different. This different type of conversion is possible only because of action of bhutagni’s during sukshma pachana.

 

Another example is apya or watery element. Jala or water is present in rasa dhatu, mutra or urine & in saliva as well. But again difference in jaliya quality is because of action of apyagni in sukshma pachana.

 

Action of Dhatwagni –

 

             After seeing the role of bhutagni in sukahma pachana, some may get confused that what is the role of dhatwagni then?

 

              Apyagni can provide water element to rasa dhatu. But rasa dhatu is also panchabhutik, so there are also other elements or molecules are present in rasa dhatu. Here, comes the role of dhatwagni, rasagni will form the total structure & composition of rasa dhatu as whole. Naturally dhatwagni’s role will be wider than the role of bhutagni.

 

Dhatu poshan nyaya (Theory about tissue metabolism) –

 

      Ayurveda explains 3 important factors with relation to tissue metabolism as follows – 

 

1)   Kedar kulya nayay (Theory) –

 

This theory explains that specific places, channels i.e. strotasa’s are essential to get proper nutrition to the tissue. If channels are blocked, transport of nutrients & waste products will be hampered. This can damage to the tissue structure & quality. Practical example is myocardial infarction, due to coronary blockage.

  

2)   Kshirdadhi nayay (Theory) –

 

Lot of conversions or transformations process take place when milk products are formed from milk. Milk is fermented & curd is formed. Curd is churned & butter milk is formed. After cooking the butter we get ghee. In the human body also lots of conversion & transformation process take place due to various enzymes & hormones. Proteins form pulses, are acted upon by enzymes & then muscle proteins are formed. In formation of any tissue, conversion & transformation process is very important. This can be explained by kshirdadhi nayay or theory.

 

3)   Khale kapot nayay (Theory) –

 

Pigeon like birds has an ability to select the food grains from the dust & sand. Similarly in the human body each tissue & dhatu, select its own nutrients necessary for its growth or anabolism. For example, from the circulating blood, reticuloendothelium system will accept iron necessary for the formation of rakta dhatu or blood. Asthi dhatu or bone will select only calcium molecule for its anabolism. This theory explains selectivity action of body tissues during growth or anabolism. 

SUMMARY –  

In the present article, attempt is made to clarify Ayurvedic views about Agni’s & Pachana in scientific manner.  

 

REFRENCES –

 

1)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Sutrasthan 12. Vatakalakalia, shok no. 11, pg. no. 80.

 

2)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 3, 4, pg. no. 512.

 

3)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 9, 10, 11, pg. no. 512.

 

4)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 13, pg. no. 513.

 

5)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 15, 16, pg. no. 514.

 

6)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 14. Shonitvarniya, Shlok no. 3, pg. no. 59.

 

7)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 14. Shonitvarniya, Shlok no. 10, pg. no. 60.

 

8)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 46. Annapanvidhi, Shlok no. 526, pg. no. 253.

 

9)   Bhisagacharya Harishastri Paradkar, Astangahrdayam composed by Vagbhata with the commentaries Sarvangasundara of Arunadatta & Ayurvedarasayana of Hemadri collated by Dr. Anna Moreswar Kunte and Krishna Ramchandra Shastri Navre. Chukhamba Prakashana, Varanasi. Series 4. Reprint – 2000. Nidan sthan 12. Udara Nidan, Shlok no. 1, pg. no. 513.

 

10)                Vaidya Rajendra R. Desshpande and Vaidya Shivaji Wahval, Sharir Kriya Vidnyan, Shantanu Prakashana, 6^th edition – 2015. Part 1 – A, B. Ahara, Awasthapak, Agni vichar, Gastrointestinal tract, Basic components of food & metabolism.

 

11)                Vaidya Rajendra R. Desshpande and Vaidya Shivaji Wahval, Sharir Kriya Vidnyan, Shantanu Prakashana, 6^th edition – 2015. Part 2 – A, B. Dhatu vichar.

 

12)               Textbook of Medical Physiology by C. Guyton and Jonh E. Hall, Elsevier publication, 11^th edition, reprint in 2008, Unit 12, Chapter-64- Secretory fuctions of the Alimentary tract: Salivary secretions, Gastric secretions, Pancreatic secretions, Bile secretion, Small intestine secretions etc. pg. no.791.

 

13)               Textbook of Medical Physiology by C. Guyton and Jonh E. Hall, Elsevier publication, 11^th edition, reprint in 2008, Unit 12, Chapter-65-Digestion & Absorption in the gastrointestinal tract. Digestion of carbohydrates, Digestion of proteins, Digestion of fats. Pg. no. 808.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

  

Concept of Agni ( Digestive Fire) in Ayurvedic & Modern Perspective

 

CONSEPT OF AGNI (DIGESTIVE FIRE) IN AYURVEDIC AND MODERN PERSPECTIVE.

 

Prof.Dr. R.R.deshpande. (MD in Chikitsa and kriya sharir) 

                                       

HOD & Guide (Kriya sharir department)

Address – 9/A, Kapila Society, Gokhale nagar, Pune-411016                                                                                           

Ph.no.- 9226810630

Mail id – professordeshpande@gmail.com

 

 

ABSTRACT-          

             Ayurveda, Indian system of medicine is popular and well know globally. Basic reason is the fundamental principles of ayurveda have proved their time tested importance. One of them principle is, role of Agni or Digestive fire in the body. Ayurvedic compendia have explained details about Agni (Digestive fire), Sthula pachana (Primary or gross digestion) & Sukshma pachana (Tissue metabolism). For treating any patient, understanding of Agni concept with contemporary knowledge of modern medicine will be immensely helpful.

 

          While explaining the importance of Agni ayurveda quotes “Rogaha sarve api manda agnau….” (Ashtangahrudaya, nidan sthan 12), this means all the diseases are created due to weak digestive fire or faulty metabolism. 

 

           This article is an attempt to explain ayurvedic Agni concept in more vivid manner & clarifying some points with the knowledge of modern physiology.

 

(References no.- 13)

 

KEY WORDS – Agni, Jatharagni, Bhutagni, Dhatwagni, Pachana, Digestive juices, Metabolism, Dhatu poshana nayay.

 

INTRODUCTION –

 

          Agni concept is important in healthy condition as well as in diseased condition. According to ayurveda the person is called healthy when he has balanced condition of Dosha (Bio energy), Dhatu ( Body tissue), mala (Waste products) & Agni (Digestive fire).

 

Functions of Agni –

 

         When digestive fire is working efficiently, the person can enjoy the benefits of its normal functions. These are explained in charak chi. 15/2. From excellent digestive fire or Agni person will get a Long healthy life (Ayu), Health (Swasthya), Physical strength (Bala), Energy (Utsaha), Proper nutrition & growth of body (Upachaya). Normal metabolic process will be reflected externally as well by radiating skin color, complexion & texture. Not only this benefits but Ayurveda explains that even life & death condition of person depend on normal Agni. This means when body metabolism is extremely distorted it can cause death.

 

        Ayurveda believe that Agni is like fire, a form of thermal energy. Energy requires medium to perform it’s normal function. For example, electrical energy can be experienced by moving fan and blowing lamps similarly Agni, Thermal energy works through the medium of pitta dosha (Ref. Agni reva sharire, pitta antarrgataha kupita akupita……………. Charak sutra sthana 12) In this verse (shlok) dual functions of Agni are explained i.e. physiological & pathological functions.   

Physiological condition of Agni will be responsible for – Digestion, normalcy in vision & body heat, normalcy of complexion, valour, joy & happiness etc.

Pathological condition will be responsible for- Indigestion, loss of vision, Hyperpyrexia, abnormality in colour complexion, anger, sorrow & anxiety etc.

 

Types of Agni-

        In each cell of the body, conversion & metabolic process is taking place, which occurs due to Agni. So, ideally we can say there is Innumerable numbers of Agni’s like Innumerable numbers of cells. But for practical purposes mainly 13 types of Agni’s are explained as follows –

1)    Jatharagni – 1

2)    Bhutagni    – 5 ( Parthiwagni, Apyagni, Tejasagni, Vayavagni, Akashiyagni)

3)    Dhatwagni – 7 (Rasagni, Raktagni, Mamsagni, Medagni, Asthiagni, Majjagni, Shukragni)                                               

                    

Where & how these Agni’s work?

 

    Sthula pachana (Primary digestion or Gross digestion) –

 

      It takes place from mouth to large intestine. Digestion is a transformation or parinamana in Sanskrit. Digestion converts heterogeneous substances to homogeneous substances. For example, proteins are converted into amino acids, fats are converted into fatty acids & glycerol and carbohydrates are converted into glucose.

 

Ayurveda explain the same thing in its own language. For example, Wheat is parthiv i.e. nutrious substance. But it is useful only when it is converted into body assumable form. Ayurveda says this conversion take place in five forms like shabda (sound), sparsha (touch), rupa (dimensions, appearance), rasa (taste) & gandha (smell).

 

       Conversion in structure, taste & smell can be easily understood by available instruments & chemicals. But change in shabda (sound) & sparsha (touch) is comparatively difficult to prove by present available investigations. It may require sophisticated or ultramodern techniques. For example, when wheat is converted into glucose, to test change in the sound we will need an instrument, which can record sound waves oscillations of wheat molecule & glucose molecule.

        Digestion & conversion is taking place from mouth to large intestine. Ptylin is present in saliva which converts starch into Dextrin & Maltose i.e. why even if we chew a slice of bread or piece of chapatti, only you can feel its sweet taste. Gastric secretions contain Pepsinogen which is converted into Pepsin with the help of HCL. This Pepsin acts on proteins & converts it into Peptone & Proteoses. Gastric Lipase breaks the short chains of Triglycerides in Fatty substances.

        In pancreas, with the help of Enterokinase, Trypsinogen is converted into Trypsin. This Trypsin acts on Chymotrypsinogen & form Chymotrypsin. This Chymotrypsin acts on Peptone & Proteoses & Diapeptides are formed. Pancreatic Amylase acts on Starch & converted it into Dextrin & Maltose. Pancreatic Lipase acts on Triglycerides & converts them into Free Fatty Acids (FFA) & Glycerol. Erepsin from intestinal juice converts simpler Peptides into Amino acids. Intestinal Lactase acts on Lactose & converts them into Glucose, Maltase converts Maltose to Glucose. Intestine Lipase converts fats into Fatty acids.

All above said enzymes, all other digestive enzymes & gastrointestinal hormones CCK, Secretin & Gastrin can be considered as objective representative of Agni mentioned by ayurveda. Jatharagni is exists from mouth to large intestine in the form of energy for all sorts of digestive conversions.

 

Awasthapak &functions of bhutagni ----

 

                       Ayurveda has mentioned 3 phases of primary digestion which are called Awasthapak. In the first phase i.e. Madhur awasthapak, mainly digestion of substance with madhur taste take place. Composition of madhur or sweet rasa is pruthvi (earth) + jala (water) mahabhut. Conversion of pruthvi & jala molecules will take place due to parthivagni & jalagni.

 

                 In second phase i.e. Amla awasthapak amla i.e. sour taste substances are disintegrated. Tejasagni disintegrates tej predominant molecules from food.

 

                In the third phase of digestion i.e. Katu awasthapak, vaywagni & akashagni disintegrates vayu & akash predominant molecules from the food.

 

                  Above 3 phases take place at mouth, stomach, small intestine, large intestine. In these 3 phases, predominantly disintegration of panchabhutik elements takes place. Bhutikagni’s are responsible for this conversion or disintegration. So bhutikagni at primary digestion can be considered as a part of jatharagni.

 

                   After sara – kitta vibhajana i.e. separation of nutrients & waste part,ahara rasa or nutrient fluid is circulated in the whole body & then sukshma pachan or tissue metabolism starts.

From rasa to shukra, 7 dhatu’s are formed in their respective places or strotasas.

 

Role of bhutagni in shukshma pachan ----

 

             To understand this concept, let us again understand modern physiology aspects. Proteins are converted into amino acids in primary digestion. Amino acids are absorbed from villi & through the blood circulation they reach to liver. Now again amino acids synthesize different proteins molecules like hemoglobin in the blood & myoglobin in muscles. This type of conversion is done by bhutagni again.

 

Similarly we can explain it in ayurvedic language. In sukshma pachana mamsa (muscles), meda (fats) these parthiv elements are formed. But parthivagni of mamsa & meda is different. This different type of conversion is possible only because of action of bhutagni’s during sukshma pachana.

 

Another example is apya or watery element. Jala or water is present in rasa dhatu, mutra or urine & in saliva as well. But again difference in jaliya quality is because of action of apyagni in sukshma pachana.

 

Action of Dhatwagni –

 

             After seeing the role of bhutagni in sukahma pachana, some may get confused that what is the role of dhatwagni then?

 

              Apyagni can provide water element to rasa dhatu. But rasa dhatu is also panchabhutik, so there are also other elements or molecules are present in rasa dhatu. Here, comes the role of dhatwagni, rasagni will form the total structure & composition of rasa dhatu as whole. Naturally dhatwagni’s role will be wider than the role of bhutagni.

 

Dhatu poshan nyaya (Theory about tissue metabolism) –

 

      Ayurveda explains 3 important factors with relation to tissue metabolism as follows – 

 

1)   Kedar kulya nayay (Theory) –

 

This theory explains that specific places, channels i.e. strotasa’s are essential to get proper nutrition to the tissue. If channels are blocked, transport of nutrients & waste products will be hampered. This can damage to the tissue structure & quality. Practical example is myocardial infarction, due to coronary blockage.

  

2)   Kshirdadhi nayay (Theory) –

 

Lot of conversions or transformations process take place when milk products are formed from milk. Milk is fermented & curd is formed. Curd is churned & butter milk is formed. After cooking the butter we get ghee. In the human body also lots of conversion & transformation process take place due to various enzymes & hormones. Proteins form pulses, are acted upon by enzymes & then muscle proteins are formed. In formation of any tissue, conversion & transformation process is very important. This can be explained by kshirdadhi nayay or theory.

 

3)   Khale kapot nayay (Theory) –

 

Pigeon like birds has an ability to select the food grains from the dust & sand. Similarly in the human body each tissue & dhatu, select its own nutrients necessary for its growth or anabolism. For example, from the circulating blood, reticuloendothelium system will accept iron necessary for the formation of rakta dhatu or blood. Asthi dhatu or bone will select only calcium molecule for its anabolism. This theory explains selectivity action of body tissues during growth or anabolism. 

SUMMARY –  

In the present article, attempt is made to clarify Ayurvedic views about Agni’s & Pachana in scientific manner.  

 

REFRENCES –

 

1)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Sutrasthan 12. Vatakalakalia, shok no. 11, pg. no. 80.

 

2)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 3, 4, pg. no. 512.

 

3)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 9, 10, 11, pg. no. 512.

 

4)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 13, pg. no. 513.

 

5)   Vaidya Yadavji Trikamji Acharya, Charak samhita, revised by Charak & Dridhabala with Ayurveda – Dipika. Commentary of Chakrapanidatta, Chaukhamba prakashan, Varanasi, Reprint-2011. Chikitsa sthan 15. Grahani, Shlok no. 15, 16, pg. no. 514.

 

6)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 14. Shonitvarniya, Shlok no. 3, pg. no. 59.

 

7)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 14. Shonitvarniya, Shlok no. 10, pg. no. 60.

 

8)   Vaidya Yadavji Trikamji acharya, Sushruta sanhita of Sushruta with nibandhasangraha commentary of Shri Dalhanacharya & Nyayachandrika panjika of Shri Gayadas acharya on nidansthan, Chaukhamba orientalia, 7^th edition – 2002. Sutra sthan 46. Annapanvidhi, Shlok no. 526, pg. no. 253.

 

9)   Bhisagacharya Harishastri Paradkar, Astangahrdayam composed by Vagbhata with the commentaries Sarvangasundara of Arunadatta & Ayurvedarasayana of Hemadri collated by Dr. Anna Moreswar Kunte and Krishna Ramchandra Shastri Navre. Chukhamba Prakashana, Varanasi. Series 4. Reprint – 2000. Nidan sthan 12. Udara Nidan, Shlok no. 1, pg. no. 513.

 

10)                Vaidya Rajendra R. Desshpande and Vaidya Shivaji Wahval, Sharir Kriya Vidnyan, Shantanu Prakashana, 6^th edition – 2015. Part 1 – A, B. Ahara, Awasthapak, Agni vichar, Gastrointestinal tract, Basic components of food & metabolism.

 

11)                Vaidya Rajendra R. Desshpande and Vaidya Shivaji Wahval, Sharir Kriya Vidnyan, Shantanu Prakashana, 6^th edition – 2015. Part 2 – A, B. Dhatu vichar.

 

12)               Textbook of Medical Physiology by C. Guyton and Jonh E. Hall, Elsevier publication, 11^th edition, reprint in 2008, Unit 12, Chapter-64- Secretory fuctions of the Alimentary tract: Salivary secretions, Gastric secretions, Pancreatic secretions, Bile secretion, Small intestine secretions etc. pg. no.791.

 

13)               Textbook of Medical Physiology by C. Guyton and Jonh E. Hall, Elsevier publication, 11^th edition, reprint in 2008, Unit 12, Chapter-65-Digestion & Absorption in the gastrointestinal tract. Digestion of carbohydrates, Digestion of proteins, Digestion of fats. Pg. no. 808.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

  

Views in Educational reforms in Ayurveda By Prof.Dr.R.R.Deshpande

                          From – Prof.Dr.R.R.Deshpande

                               ( MD in Chikitsa & MD in Kriya)

                  On the occasion of CCIM workshop in Pune on 15^th & 16^th   

                  Oct 2015 

                    

                   Guidelines for Presenting the views in Educational reforms.

                                                Under graduation course.

                             Present your views for following questions with justification.

1.     What should be the basic qualification and minimum % of marks for getting admission in Ayurvedic course.

Answer -- – Minimum First Class i.e 60 % marks in PCB & not any Govt or Associate CET .Because in MCQ ,negative marking can only serve the purpose of testing Talent .Only one & all Govt CET only & not Associate or Deem University CET should exist

2.     What should be the minimum and maximum age of the student to get admission to Ayurvedic course.

Answer --- Minimum 18 years ,just like Election voter & Maximum should be like 50 years ( As per Ayurveda then Dhatu starts speedy degeneration )

3.     What should be the medium of instruction.

Answer --- Local Popular Language like Marathi in Maharashtra (Because 70 % students are going to do medical Practice in their local area .So with patients they can use local language) .But Ayurvedic part in Sanskrit & explanation in local language & Modern Allopathic part in English .But considering Globalization of Ayurveda separate Language programmes should be conducted for interested students only like English speaking course,Sanskrit Speaking course, German speaking course etc

4.     The present nomenclature of the course requires to be changed.

Answer – Not necessary

5.     What should be the duration of course and phase wise distribution.

Answer – one & half year for 1^st,2^nd,& 3^rd BAMS + 1 year Internship

6.     Whether Ayurvedic teaching should be Samhita oriented are text book oriented

Answer --- It should be Subject oriented .Please understand why & how Samhitas are developed .Medical knowledge was scattered in Vedic literature .Then it was scrutinized ,analyzed ,Scientifically tested & then Samhitas are written on the basis of Triskandha kosha .Now in this era ,we must be Subject oriented to understand knowledge properly .Text Books are also written with the same base of Samhitas ,like Compilations from different Samhitas ,analyzing it ,updating information with new clarification & validation of Samhita’s verses

7.     What should be the nomenclature of subjects and year wise distribution of the subjects

Answer – Very similar to 2012 of CCIM reform

8.     Whether Modern Medical should be included in the syllabus. If so how they are to be taught and what should be extent of teaching

Answer – Modern medical knowledge of Physiology, Pathology & Investigations, Diagnosis, Clinical features ,will help to built of confidence of Ayurvedic students & also protect them Medico legal problem or Consumer protection Act .Sushrut Says – Ekam Shastram Adhiyano ,na shastram vinishayat  l Tasmat bahushastram janiyat –

But Modern Pharmacology or Modern Medicine Management is not really necessary .Ayurvedic Practioner should refer acute cases like heart attack or septicemia ,if he or she only feels ,that it is not manageable by Ayurveda

Modern Medical Doctors should refer cases of chronic degenerative  diseases like Osteosrthritis or Metabolic disorders like obesity or Auto immune diseases like Rheumatoid Arthritis to Ayurvedic Physician .This can be better Integration of Ethical value

9.     What should be the pattern of theory and practical examinations including passing marks, gradation and attempts.

Answer –Same like today exists

10.            Total number of minimum Teaching staff required for each subjects.

Answer --- Minimum Full time 4 teachers for UG & 2 additional teachers ,if PG exists for 4 intake capacity

11.            Whether the present 14 department pattern is ideal or requires any changes.

Answer – Ideal .But Research Department with adequate staff is must ,if PG exists

12.            Total number of minimum non teaching staff required in the college   

Answer – Only Principal category  people may give answer

13.            Whether the present Ayurvedic education is in right direction or not? Give justification

Answer --- Sorry to say ,but not a single college should grant permission in any part of India .Mushroom growth should be stopped .Then only we can discuss this question . Only Ayurvedic Treatments should be compulsory in Ayurvedic Hospitals .Then & then only students will built up confidence by seeing results .All Ayurvedic Practioner’s data or experienced should be tried to exposed off ,by giving due respect,credit ,incentive to them .Secrecy is a curse to Ayurveda.Formulations of Successful Vaidyas should be only by taken for clinical trials by PG students & not any haphazard formulations from Samhitas .Because most of these clinical trials results end & buried with the completion of Thesis

Govt should take review of – what happened of the Projects ,to which Grants in crores are given .Check out 2 projects in Pune for this matter .We want the Data ,How many Ayurvedic Physicians are using Triskandha Kosha of TMV or Ayursoft of C Dac in their day today private practice .Emphasis should be given for Ayurveda practice & not only reference books or Research .Tell us how many CCRAS invented drugs are available in Medical stores ,in India ?

14.            List the required reforms in effective teaching and learning in Ayurvedic education. 

Answer – Please see answer of Question 13

Then most important thing that there should be Transparancy in any activity of CCIM or Ayush

Because there are lot of questions in the minds of many people .

For example

Who has generated this idea of Educational Reform?

When it is generated –Date?

Why it is generated?

The details of meetings of this decision?

Whether all CCIM members or Executive Council members or Educational Committee members -- who are in the process of decision? Their Names, Mobile & contact Numbers?

What SOP (Steps of Procedure) is decided for this Educational Reform? How many meetings? of whom ? where? when  will be conducted ? –What after these meetings?

When New Educational reform is expected to get implemented? In which year ?

Why there is no waiting for feedback for minimum 5 years after 2012 reform or passing of minimum 2 batches with 2012 reform?

While doing this reform has CCIM or Ayush collected feedback from teachers, who are working in field? Whether Critical Analysis of Feedback is made by Ayush or CCIM ? Whether results of Analysis are published on the web site? Even Pune Corporation or Govt of India are taking poll of people or suggestions from Public through web site --- So why not CCIM can remain transparent for this matter?

In 2012 – Syllabus reform opening ceremony – when Dr.Manoj Nesari ,explain the purpose ,then only teachers ,who were present their understood the purpose of reform .He told that Ayurvedic Doctors are mainly serving in remote parts of India .But they are not Good enough in Knowledge of Allopathy --- etc etc

Now today News is .students are not getting proper exposure to Ayurveda .So CCIM will identify centers or Ayurveda Practioners  having  Good Ayurveda practices & PG students will be sent there

Then CCIM is thinking of developing models or simulations to demonstrate various procedures .But then ,why CCIM are not preparing Documentaries ,where already these things are happening & existing – For Example KLE Ayurveda College detailed video with commentary on Skill Lab ,Vaidya Gopakumar doing case taking in Ayurvedic style ,Bone setters ,Vaidyas treating snake ,Pharmacies having GMP norms, bites etc

Let us compare the Projects of Smart City or Metro – it always a system to call opinions of all people through mobile, Face book, What’s up & mainly through mail & web site ,why CCIM  & AYUSH are not following that ? Why they do not Analyze opinions & declare it on their web site ?

Post graduation course.

                        Present your views for following questions with justification.

1.     What should be the duration of the course?

Answer – Just like today 3 years

2.     What should be the medium of instruction?

Answer -- Local Popular Language like Marathi in Maharashtra .But Ayurvedic part in Sanskrit & explanation in local language & Modern Allopathic part in English .But considering Globalization of Ayurveda separate Language programmes should be conducted for interested students only like English speaking course,Sanskrit Speaking course, German speaking course etc

3.     Post graduation department should be separate unit or up gradation of existing under graduation department?

Answer  -- Yes ! Post Graduate Department must be totally separate like Govt Jamnagar Post Graduate Institute ,with separate Infrastructure, Separate teaching staff ,appointed ,clarifying in Interview itself that you have to work only for Research .Research  should be Full time Job .

It should not be only upgradation of UG

4.     What should be the requirement of additional teaching staff?

Answer ---- Now we are planning to have separate unit of PG in each college .So we are not talking additional staff but full strength new staff, with full salary only for research

5.     Present 22 post graduation subjects are necessary or any change is required?

Answer – Matter is  not of subjects .But it is matter starting separate Post Graduate Institutes  ,with New sanctions etc .If any college is not affording ,then run only UG

6.     You want to suggest any new specialty or super specialty subjects?

Answer -- Matter is  not of specialty or super specialty  .But it is matter starting separate Post Graduate Institutes  ,with New sanctions etc .If any college is not affording ,then run only UG

Any other specific suggestions to improve the standard of UG and PG education.

Answer -- Start urgently Call center or toll free number facility in CCIM .More duration ,say one or 2 years ,interaction in between Stake holders & Field workers like Teachers is expected ,before any Educational reform .Open this topic for all Public ,all Practioners, All teachers ,All present & past students, Parents etc by making huge publicity through Web site,Face book ,Twitter,what’s up ,Radio ,Television programmes  & all other possible interactive ways

Other common wish of Ayurvedic well wishers --- 

In addition to above said ways & means ,most important part in Ayurveda education is different plans to control termite in Ayurvedic field like closing colleges below the optimal expectations ,stopping on paper Teacher system, Compulsory full time PG with stipend ,equality of salary & Govt grants to Govt, Aided & Private colleges Stopping malpractices like donations

Please do not take any decision in couple of meetings here & there .Make a Buzz of this issue in all sectors of Ayurveda ,through social media

My Dear Friends ,please everybody may start thinking on this matter & share your personal opinions with CCIM & AYUSH

Prof.Dr.R.R.Deshpande ( 922 68 10 630)