Concept of pitta ks

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CONCEPT OF PITTA

By

Dr. Surama Mishra MD (Ay) Dept of Kriyasareera

Department of Kriyasareera, Government Ayurveda College,

Pariyaram, Kannur

2006 -2007

Department of Post-Graduate studies in KRIYASAREERA

http://www.ayurvedicmedicinalplants.com

Ayurmitra

Draft


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GOVT. AYURVEDA COLLEGE, PARIYARAM,

KANNUR-670502

CERTIFICATE This is to certify that the compilation entitled “Concept of Pitta” is the record

of bona fide work done by Dr. Surama Mishra, under the direct supervision and

guidance of me, in the Dept. of Kriyasareera, Govt. Ayurveda College, Kannur.

I strongly recommend and forward the same for being submitted for evaluation.

Dr.Anny Yohannan. MD (Ay), Professor & H.O.D., Date: Dept. of Kriyasareera, Place: Pariyaram Govt.Ayurveda College, Pariyaram, Kannur.



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CONTENTS

Sl. No

Content Page No.

1 Introduction 1

2 Definition of Pitta 3 3 Physical properties of the pitta 3 4 Location of Pitta 4 5 General functions of the Pitta 6 6 Panchabhautic constitution 8 7 Types of Agni 8 8 Jatharagni, Bhutagni, Dhatwagni 9 9 Agni and pitta 11 10 Types of Pitta 12 11 Pachaka Pitta 13 12 Ahara Pachana - Avasthapaka 15 13 Bhutagnipaka 17 14 Dhatwagnipaka 18 15 Types of Paka 19 16 Ranjaka Pitta 20 17 Sadhaka Pitta 22 18 Alochaka Pitta 24 19 Bhrajaka Pitta 27 20 Pitta and Bile 32 21 Conclusion 33 22 Bibliography 34



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Introduction

Ayurveda the ancient science of “healing” is based on the tridosha theory. The

trodosha i.e. Vata, Pitta, and Kapha are associated with the human body right from the

time of fertilization of the ovum till the death. These humors remain in the healthy

body in the state of equilibrium and perform all the physiological functions. In the

vitiated state they pollute the whole body and responsible for disease production.

These tridosha during the state of normalcy as they keep the body in equilibrium

are known as Dhatus. If this equilibrium is disturbed, the physiological functions of

the body go disturbed and lead to initiation of the development of the diseases. This

stage is known as vitiated stages and the humors are then called Doshas. In a highly

vitiated state, these humors transform into waste products which are to be ejected from

body and therefore they are called Malas. No disease is possible without the

association of these three humors and they are the direct cause of a disease and also of

health. Vata, Pitta and Kapha are the causes of production, preservation and

destruction of the body.

Vata, Pitta and Kapha pervade the whole body, but their special seats in the normal

state are lower, middle and upper portions of the body respectively. Thus as three

pillars can support a building, so also these humors support and maintain the body.

Because they support the body, they are called “Tristhunas”

All the Tridoshas are important for the body but different Acharyas have given

importance to particular doshas like Rishi Marichi has given importance to pitta. He

also described that the agni of the body that is implicit in pitta is responsible for subha

karma i.e. maintaining health in normal state and Asubha karmas i.e. disease

production in vitiated state. As per Ayurvedic classics the beginning of each disease

mandagni is the cause and its treatment is nothing but Antaragni chikitsa. Hence from



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physiological, pathological and treatment point of view, Agni is most important. Pitta

has been described as agni or fire as it performs actions similar to fire such as pachana

(digestion), dahana (burning), parinamana (conversion), paravritti (transformation)

etc. Among the various functions of pitta, digestion and metabolism is the most

important because the fate of the sarira dhatus and the sarira as a whole is dependent

on this process. The food when ingested undergoes various transformation with the

help of the Agni (pitta) and gets assimilated nourishes and replenishes the body

dhatus. Along with these, some other important functions attributed to pitta as a whole

are visual functions-especially the splitting of the light, photo and chemo synthesis,

maintenance of body temperature, imparts colour and luster to the skin, heat

production, haemopoiesis and other higher mental faculties and emotional stress.

These above functions are carried out by pitta in the state of normalcy; in the vitiated

state these above functions are hampered.



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Definition of Pitta – The term Pitta has a number of synonyms of which the more significant ones are

agni and anala. It is derived from the Sanskrit root ‘tap’ and it has three meaning viz.

Tap dahe - meaning to burn the ingested food

Tap santape- meaning to generate heat

Tap aiswarye- meaning to enable to attain the eightfold nature of animadi.

(Siddhanta kaumudi). The word dahana does not indicate the actual burning as in the

physical world. Since this action is occurring in the living body, it is to be understood

as paka interpreted as parinama- conversion or transformation and paravrtti-

transmutation of the respective fuels of the Agnis –Pittas – of the body. This definition

explains the main functions of pitta.

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Physical properties of the pitta-

Acharya Charaka, Sushruta and Vagbhata defined Physical properties of the pitta

as-

Colour: - According to sushruta the colours of pitta are nila (blue) and peeta (yellow).

Dalhana explained that the colour is nila when the pitta is in ama state and yellow in

the nirama state.

Taste: - Katu (pungent) and amla (acid) taste. Sushruta stated that the taste of pitta is

katu in Prakrita avastha, and in vidangdha state, which according to Dalhana is the

ama or immature state, is amla (acid) taste.

Smell: - Visrata gandha.

Consistency: - Fluid (drava).

Other qualities:- Snigdha (unctuous), Ushna (hot), Tikshna (penetrative), Sara

(mobile), laghu (light) and visada (clear).



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From the above lines it is clear that pitta may be in two states i.e. 1. Ama state, where

it is bluish in colour and acid in taste and 2. Nirama state, where it is yellow in colour

and pungent in taste.

According to chakrapani, the pitta is of two varieties i.e. 1. Which is fluid and

unctuous, the natural variety controlling the physiological functions and 2. Which is

nirdrava and rooksha that causes Jwara and other diseases.

(Ref.Charaka:Sutra:1/60,Charaka:Sutra:20/15,Charaka:Viman:8/97, Sushruta:

Sutra:21/11, Sushruta:Sutra:42/9, Ash:sam:sutra 1/11)

Pramana (quantity) - The normal quantity of pitta in the body is five anjalis i.e. five

times the quantity that can be contained in the space created by joining both the hands

in the form of a cup.

Location of Pitta-

The following are the seats of pitta.

§ Nabhi ( umbilical region)

§ Amasaya

§ Pakvamasaya madhya

§ Rasa ( Rasa dhatu or nutrient body fluid)

§ Lasika

§ Rudhira (Blood)

§ Sweda ( sweat)

§ Chakshu (eyes)

§ Sparsanam (skin)

According to Chakrapani, Amashaya can be divided into two hypothetical parts

i.e. 1. Upper part which is the seat of kapha and 2. Lower part which is the seat of

pitta. (chakrapani- Charaka: Sutra.20/8)

According to Sushruta, the seat of pitta is Pakvamasaya madhya, i.e. the interior of the

amasaya and the pakvasaya. According to Charaka, Amasaya is the special seat of



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pitta and Vagbhata stated that Nabhi is considered as the special seat. (Sushruta:

Sutra.21/8)

Charaka considered the amasaya as the special seat of the pitta, perhaps because the

digestion of the food is initiated here and the diseases like amlapitta and

parinamasoola are closely associated with the amlavastha of the digestion i.e. in

amasaya. Since the amasaya is stated to be the place of digestion, it may also be

mentioned that the amasaya is the site wherein the ama is generated. Pitta has already

been stated to be amla (acid) in an immature state and katu (pungent) in the mature

state. Since the pitta is located both in amasaya, where the ingested food is not

completely digested and pakvasaya, where the digestion is completed. (Charaka:

Sutra.20/8)

Vagbhata’s stress on the Nabhi as to denote the completion of the digestion in the

intestines and the longer time taken for it. Some authorities considered that Nabhi, as

an anatomical landmark indicates an organ agniasaya. Agniasaya may refer to the

pancreas which takes a major part through its secretions in the small intestines. The

pancreas because of its participation in both the digestive and metabolic processes

may be truly called agni-asaya in the locality of Nabhi. (Ash:Sam:Sutra.20/3,

Ash:Hri:Sutra:12/2)

According to Acharya Sushruta Pakwasaya is the special seat of pitta. And it is

accepted in this way-

i. The word pakwasaya denote the place where the digestion of food is completed.

ii. The pitta which completes the digestion of food and supplies the proper nutrients to

the tissues is important of all. The digestion of the food is completed in the katu

avastha in pakvasaya and the nutrients are absorbed for the preenana Kriya of the

body. These nutrients nourish the other pittas also.

iii. Above all, the method of treatments, virechanakarma is stated to be the main

treatment for alleviating the pitta. Eventhough the virechanadravya is administered

orally, its action is mainly on pakwasaya and purishadhana, to evacuate these organs

of the pitta and mala.



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General functions of the Pitta-

The functions attributed to pitta in its normal and abnormal states of functioning, by

Marichi as recorded in charaka Samhita are- (Charaka.Sutra12/11)

Normal Abnormal

Physical Physical

i. Pakti (the promotion of Apakti (the impairment of

digestion) digestion)

ii. Darshanam (the promotion of Adarshanam (the impairment of

visual perception) visual perception)

iii. Matraushma (it is responsible Amatratwamushmana (the

for the production of the normal impairment of production of

body heat) body heat)

iv. Prakriti varna (the production Virkriti varna ( the causes of

of normal colour or of abnormal colour or

complexion of the body) complexion of the body)

Psychic & emotional Psychic & emotional

v. Shauryam (courage) Bhayam (fear-complex)

vi. Harsham (cheerfulness) Krodham (anger)

vii. Prasadam (lucidity of mind) Moham (confusion, clouding of

The mind, thinking and reasoning)

The normal functions of pitta, according to Susruta:- (Sushruta.Sutra 15/4)

i. Ragakrit -aids in the production of normal colour of the body

ii. Paktikrit- helps the process of digestion and metabolism

iii. Ojakrit - assists in the production of the ojas



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iv. Tejakrit - facilitate vision - perception of the light and colour

v. Ushmakrit -Give support in the production of the body heat

vi. Medhakrit - helps to maintain intellectual functions

The general functions of the pitta described by Vagbhatta:- (Ash.Hri.Sutra 11/2-3)

i. Pakti- digestion and metabolism

ii. Ushma- production of body heat

iii. Prabha- - production of lustre of the body

iv. Darshanam- enables visual perception

v. Kshut- causes hunger and appetite

vi. Trit- causes thirst

vii. Ruchi – promotes desire and relish for food

viii. Tanumardavam- promotes suppleness of the body

ix. Buddhi- knowledge

x. Medha - promotes the intellect-memory

xi. Dhi - promotes intelligence and understanding

xii. Dhairyam – responsible for courage and valour

Physical functions:-

§ Ruchi -desire and relish for food

§ Kshut -hunger and appetite

§ Pakti -digestion and metabolism

§ Ushma -production of body heat

§ Ojakrt -metabolic processes

§ Trshna –thirst

§ Darsanam -visual perception

§ Prabha -lustre

§ Prakrta Varna -normal colour to the skin

§ Dehamardavam -softness of the body



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§ Imparting colour to the rasadhatu converting it into raktadhatu and also normal

colour to the skin.

Psychological and emotional functions:-

§ Medhakrit-aids intellectual functions

§ Sauryam -courage and valour

§ Krodham -anger

§ Moham -infatuation

The pitta in its normal state while coursing through its specific siras (vessels or

channels) produces the healthy glow of complexion, relish for food, kindling of the

appetite, health (arogata) and other good effects.(Sushruta:sarira 7/10)

Panchabhautic constitution-

According to Charaka, Sushruta and Vagbhatta, the composition of pitta is

dominated by agnibhuta(“Agneya Pitta”).According to some authorities, apa is also

stated to be a dominant element in its panchabhautic constitution. The inclusion of this

element is seen to be necessary to explain the fluidity, liquidity, and the slight

viscosity of pitta.

Types of Agni-

Agni is innumerable because of its presence in each and every paramanu of the

body. But enumeration of number of agnis varies in various classical Ayurvedic texts

as shown below:

Charaka - 13 types of agni. Viz. Antaragni-1, Bhutagni-5, Dhatvagni-7

Susruta -5 types of agni. Viz. Pachakagni, Ranjakagni, Alochakagni, Sadhakagni,

Bhrajakagni.

Vagbhata - 23 types of agni Viz. 5-pittas, 5-Bhutagnis, 7-Dhatvagnis, 3-Dhoshagni

and 3-Malagni.

Sarangadhara - has recognized 5 pittas only.



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Bhavamishra - has followed Acharya Charaka and Vagbhata views

Basically Agni is divided into three categories:

1. Jataragni (Kayagni) 2. Bhutagni 3. Dhatwagni

Jatharagni: It is situated in koshta, particularly in between amashaya and

pakwashaya and it does the pakadi karmas. It is incorporated under pachaka pitta. It

is kindled by samana vayu and assisted by kledaka kapha. Its function is to digest

food, divide it into sara and kitta (nutritious and waste) parts and to support other

pittas or agnis. There are certain states of agni depending on the influence of tridosha

on it these states and their features are given in the following table:

State Dosha Features Susceptibility to Diseases

Vishamagni Vata Agni varies with periods of strong appetite alternating with loss of

appetite and hence no limit can be fixed for the completion ofdigestion.

Predisposed to vata rogas

Tikshnagni Pitta Agni digests even large quantities of food earlier to the scheduled time

i.e. 1 yaama

Predisposed to pitta rogas

Mandagni Kapha Agni can’t digest even little quantity of food in scheduled time or it may

even take 2 yaama to digest the food

Predisposed to kapha rogas

Samagni Tridosha Normal agni, ensures complete digestion of food in scheduled time

i.e. 1 yaama

Resistant to diseases

Bhutagni: This variety is having 5 types corresponding to 5 mahabhutas. They are

said to be present in koshtha itself, especially in adho amashaya. They act on the

nutritive part of the food digested by jatharagni.

Human body is panchabhoutika and it needs the nutrition which is also

panchabhoutika. But for assimilation, it should be in subtle form. This criterion is

fulfilled by action of bhutagni. Once jatharagni divides food into saara and kitta, the

Agni moiety present in substances belonging to each group is then, stated to digest the

substance of that group, leading to radical change in their qualities. Thus food



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substances are rendered fit for being assimilated into and built up as parts of

corresponding bhuta class of substances present in the dhatus.

Thus bhutagni are very important for growth and maintenance of body, as they are

responsible for providing proper-subtle bhuta contents for assimilation.

The bhautika predominace of the various bodily constituents can be enlisted as

follows:

Hence, we can assume that the bhutagnis are providing the nourishment to the

bodily constituents in the proper bhautika combination and proportion.

Dhatwagni: This variety refers to the agnis corresponding to 7 dhatus, 7 in number

and present in 7 respective dhatus. They are specific to particular dhatus and

concerned with the digestion and assimilation of nutrients that are previously treated

by bhutagni. They act on subtle forms of bhutas and incorporate the required portions

Bodily constituents Bhautika

predominance

Vata Vayu, Akasa

Pitta Agni

Kapha Jala, Prthvi

Rasa Jala

Rakta Agni, Jala

Mamsa Prthvi

Medas Jala, Prthvi

Asthi Prthvi, Vayu

Majja Jala

Sukra Jala

Mutra Jala, Agni

Purisha Prthvi

Sveda Jala

Stanya Jala

Artava Agni



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into their respective dhatus. Since they act on molecules of bhutas, they are also

considered as types of bhutagnis. Here, the process of transformation has two

resultants – saara and kitta portions. The saara part is nothing but the assimilated

portion, the dhatu proper and the upadhatus of that particular dhatu. The kitta part is

the metabolic waste and is excreted in various forms. Dhatwagni are responsible for

final transformation of food into dhatus and malas.

A subclass of jatharagni, termed as pachakamsa also can be included in the agni

group. They are seven in number and situated in the dhatus. These moieties of

jatharagni are concerned with the destructive process in the tissue level. The

increased function of pachakamsa produces the decrease of dhatus and their decreased

function cause an increase in the dhatus. Accordingly it can be seen that the functions

of these pachakamsas are quite opposite to that of dhatvagnis. Therefore, the

maintenance of the mass of the dhatu is by striking a balance between the functions of

the dhatvagnis and the pachakamsa. But this view is not accepted by many of the

Ayurveda scholars. To them both the constructive and destructive functions at the

dhatu level are moderated by the dhatvagnis only and the term pachakamsa is used as

a synonym of agni which is present in dhatus.

Agni and pitta- a comparison-

The functions like dahana, paaka and ushnata are conducted by the Agni-the fire in

the physical world and it is stated by eminent acharyas that these functions belong to

the pitta in the body. Since the above functions can never exhibit themselves in the

human body without the participation of the pitta, it is therefore called the internal fire

or antaragni. But the study of the difference in qualities of the pitta and Agni reveals

that the pitta is only an agneya dravya but not the agni itself.

PITTA AGNI

Snigdha Ruksha

Drava Neither drava nor khara

Taste- katu, amla No specific taste



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Smell- visram No specific smell

The qualities of dravatva and tastes are due to the ap bhuta and the smell is due to

prthvi bhuta. Since all the matter in the world including the human body is

panchabhautika, the factor which is a part and parcel of the body also should be

panchabhautika substance. Therefore pitta is a panchabhautika dravya with a

predominance of Agni bhuta in it.

The acharyas of this ancient science has publicized that there is not even a single

Agni present in body which can not be considered as pitta. Hence to visualize the

entire spectrum of Agni, it becomes necessary to understand the various functions

ascribed to different types of pitta.

Types of Pitta:-

Depending upon the specificity of functions and the site of action, Pitta has been

classified into 5 types (Charaka.sarira.7/15). But Charaka has not mentioned the five

subdivisions of the pitta, which are described by Sushruta, Vagbhata and other later

authors, but indicated the different functions specifically attributable to these five

pittas.

The five subdivisions of pitta which have some specialized functions to perform in

the body are- Pachakapitta, Ranjakapitta, Sadhakapitta, Alochakapitta and

Bhrajakapitta (Sushruta.sutra.15/4). These five names of pitta are given first of all by

Sushruta

The types of pitta and their respective functions can be tabulated as follows-

Type of pitta Function

Pachakapitta Digestion and metabolism of food

Ranjakapitta Production of raktadhatu

Sadhaka pitta Intelligence, memory, self esteem, enthusiasm etc.

Alochaka pitta Perception of rupa

Bhrajakapitta Impartation of lusture &complexion to the skin



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PACHAKA PITTA-

Synonyms- Pachakagni, Koshthagni, antaragni, Kayagni, dehagni are the synonyms

of pachakapitta. Sometimes just the word agni is also mentioned to indicate the

Pachakapitta. The Pachaka pitta or jatharagni is the most potent agni in the human

body and it give support to the other agnis like bhutagnis, dhatvagnis etc.

Location of Pachaka Pitta-

It is located in the interior of the amasaya and pakvasaya. Pachakapitta is located

in the pittadharakala, which is also known as grahani. The pittadharakala is located in

between amasaya and pakwasaya. Sushruta states that it is in Pakvasayamadhyastha,

which should be understood as pakvasaya madhyastha, amasaya madhyastha. So

pittadharakala should be considered as a kala-layer or mucous membranes inside two

asayas i.e. amasaya and pakvasaya which jointly constitute annavahasrotas.

Under the stimulation of samanavata, Pachaka Pitta is produced from the

pittadharakala. This pittadharakala is also known as grahani because this part of

annavahasrotas retains the food till it is completely digested. This function of retention

of the food is effected by the argala (valve-like arrangement) located at

pakvasayadwara due to activation by the samanavata. (Ref.Arundatta on

Ash:Hri:sarira 3/52, Sushruta: uttara 40/139,170, Charaka:chi:15/56-57).

Nature of Pachaka Pitta-

Vagbhata states that the pitta which located in the interior of amasaya and pakvasaya,

has the quality of tejas in a very predominant degree, due to extreme heat, it is

deprived of any cooling effect – somaguna- and thereby devoid general liquid nature

and being helped by the associating vata etc. performs the functions of digestion and

combustion and thus gets the application of agni. (Ash:Sam:Sutra:20/5).

Brief Account of Pachaka Pitta and its functions-

The function of Pachaka Pitta can be elicited as –



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1. The pachakapitta is produced from the pittadharakala.

2. Pittadharakala is also known as grahani and located in the interior of amasaya and

pakvasaya.

3. The production of pachakapitta is due to the stimulation by samanavata.

4. The main function of the Pachaka Pitta is the digestion of the food in

annavahasrotas. By digestion, the food is divided into sara and kitta.

5. Till the food is completely digested and the sara-essence or nourishing fluid is

separated leaving the kitta-residue the food is retained and exposed to the action of

the pachakapitta

6. For this purpose, the argalas present in the two asayas are activated by the

samanavata.

7. The digestion in the amasaya is followed by that in the pakvasaya.

8. There is adharadheyabhava- asrayasrayeebhava- between the pachakapitta and

pittadharakala- grahani. The impairment of pachakapitta disturbs the integrity of

the grahani and vice versa

9. The health of an individual is dependent on the proper functioning of the

pachakapitta.

10. The pachakapitta imparts strength to the other pittas in the body and to their seats

also.

11. Pachakapitta the groups of digestive juices secreated into the annavahasrotas –is

the controller of all other pittas which effect paka in the body.

Ahara Pachana-

Food is the factor which sustains and supports the dehadhatus, ojas- the factor of

resistance to disease and decay, bala- strength or capacity to perform physical work,

and complexition among others. This food depends upon agni to contribute to the

nourishment of the body. When food is not properly digested by agni, the sarira dhatus

cannot be nourished and developed. The nourishment requires the participation of

other agnis also. Among this Pachakapitta, jatharagni is most important because by

causing sanghatabheda of the food. Charaka has stated that the agni-pachakapitta



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which digests food is the master of all agnis because the increase or decrease of other

agnis depends on the jatharagni. (Charaka:chi:15/5-31)

The digestion of the food is possible only when it comes in contact with

pachakapitta in annavahasrotas. Food enters into the annavahasrotas by Pranavata and

samanavata. After enters the annanadi- oesophagus, the further movement of the food

is taken over by the samanavata through the movements of the koshtha.

Aharapachana in annavahasrotas has been described as the avasthapaka-stage-wise

change in form of the ingested food. The effect of jathragni on the ingested substances

is of two varieties – Prapaka and vipaka. The term prapaka has been defined by

Chakrapani as prathamapaka.(Chakrapani-charaka:chi15/9)

Avasthapaka: This term refers to the complete changes that happen to the food at the

different levels of mahasrotas. The food is ingested with the help of pranavayu which

brings food to amashaya. Inside amashaya, with the help of kleda, sneha and samana

vayu, the jatharagni digests the food. The whole process happens in mahasrotas. The

process starts at amashaya and ends at pakwasaya. As a result, the food ingested in

four fold manner gets divided into two portions – sara and kitta. Saara portion

undergoes bhutagnipaka, whereas kitta contribute to the formation of pureesha and

mutra. The process of Avastha paka is also called prapaka as it is the first and

foremost of all the pakas happen to the food after its ingestion.

This process occurs in 3 stages:- Madhura, Amla and Katu avasthapaka.

§ Madhura Avasthapaka: This is the first stage begins at the mouth and ends at

amashaya. The entire food, even though it have all the six tastes, is turned to

madhura. The result being the production of kapha dosha in the nascent form.

§ Amla Avasthapaka: This begins at Amasaya and continues in pachyamanasaya.

In this stage, the food becomes vidagdha. The taste of this incompletely

digested food at this stage is amla. The result is the production of pitta dosha

which is so lucid in nature.



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§ Katu Avasthapaka: This is the last stage that takes place in pakwashaya. Here,

the food is almost dry due to the proper functioning of agni in the previous

stages. But at this stage the performance of Agni is much reduced as the site of

katu avasthapaaka is much away from the original site of Agni, i.e. grahani. A

katu bhava arises due to the extreme dryness and due to this katu bhava; vaata

gets originated at this level of paka. With this stage, the process of

avasthapaaka will be completed.

This is the generally accepted description of avasthapaaka. But some

difference in opinion also exists. It can be stated as follows; the formation of

kapha, pitta or vaata in mahasrotas is not because of the functioning of agni,

but due to the peculiarity of the particular region. There is a tendency of the

region for the abundance of the concerned dosha.

The avasthapaka can be tabulated as follows

Avasthapaaka Location Condition of

food

Resulting

dosha

Madhura Amashaya Bhuktamatram,

shadrasa yuktam

Kapha in phena

rupa

Amla Pachyamanasaya Vidagdham Pitta in accha

rupa

Katu Pakvasaya Soshyamanam Vata

It should be noted that the digested portion of the food (i.e., saara bhaga) would be

different with regard to taste when compared to the original food that was ingested.

This different form is called vipaka, which occurs due to jatharagni.

Bhutagnipaka:

Both the human body and the food are derived from the pancha bhuta, but the

composition and qualities of their panchabhutika constituents are different from each

other. The main function of bhutagni is to transform the vijatiyadravya into sajatiya

one i.e one substances into another which is accepted into the structure of the body by

changing the qualities. The bhutagni paaka takes place in accordance with the



20

qualities of the ingested ahara. The result is the formation of Aadya rasa dhatu or

aahara rasa which is transported through different srotas for further transformation.

Obviously this happens before the formation of different dhatus. The bhutagni paaka

provides the nutrients, suitably processed for further action of dhatvagnis. But the

function of bhutagni is not restricted at this anabolic phase only. It has got its unique

role to play at the catabolic phase like destruction of dhatus, as the seat of bhutagni is

suggested to be the dhatus

• The bhutagnipaka follows only after the completion of the action of jathragni. The

digestion of food by jathragni results in the samghatabheda of the ingested food

into five distinct bhautic groups i.e. the pardhiva, apya, agneya, vayavya and

nabhasa. The five bhautic groups are digested by the bhutagnis.

• The end products of jatharagnipaka probably activate the bhutagnis.

• The activity of the bhutagnis is specific i.e. parthivagni acts on pardhivadravya,

apyagni on apyadravya, tejasagni on tejasadravya, vayavyagni on vayaviyadravya

and nabhasagni acts on nabhasadravya.

• The body must obtain the requisite materials from the food sources only for the

maintenance of the functional and structural integrity, which is panchabhautika at

the fundamental level.

• The site of action of bhutagnis extends from the walls of the intestines, liver and

the cell membrances of the tissues

AHAARA WITH ALL THE FIVE BHUTAS

PARTHIVAGNI

AAPYAGNI

AAGNEYAGNI VAYAVYAGNI NABHASAGNI

PRTHVI AP AGNI VAYU AKASA

SARIRA WITH ALL THE FIVE BHUTAS



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Bhutagni vyaapaara

Dhatwagnipaka: This is the final stage of food transformation, i.e., metabolism, and

here the product of bhutagni paaka is metabolized. The purpose of Dhatvagni paaka is

to replenish the dhatus which get destructed regularly due to the action of agni. The

dhatvahara in the form of ahara rasa is transported to different dhatus through their

respective channels. When they reach their respective dhatus, the dhatwagni present

at that place further transform this ahara rasa and again there will be formation of

saara and kitta portions. Thus the metabolic transformations of the 7 dhatus can be of

two types, i.e. prasada paaka and kitta paaka. Whatever may be that, the

transformation is in the form of rearrangement of panchabhautika factors to form body

tissues.

The form of food ready for assimilation is termed as aahara rasa. Samana vayu

transports ahara rasa to hrdaya and from hrdaya it is circulated all over the body to

reach minute channels which supply nutrition to all the dhatus spread all over the

body. This is influenced by vyana vayu. This ahara rasa is in such a panchabhautika

form that any particular dhatu can select its nutrition from it according to the

homogeneity of particles as to suit the panchabhautika composition of each dhatu.

The types of paka-

The paaka or metabolic transformations of all the 7 dhatus are of two different

types.

1. prasaada paaka- contributes to the formation of saara or essence.

2. kitta paaka- contributes to the formation of mala or waste.

Both these occur at different levels of paaka, i.e. at the jatharagni paaka level as well

as at the dhatvagni paaka level. By this there happens the separation of the essence



22

portion of the food ingested from the waste portion. At the level of jatharagni paaka,

the essence is formed as the ahara rasa and the waste are the purisha and mutra. At

the level of dhatvagni paaka, the prasada paaka contributes to the formation of dhatu,

i.e. sthayi dhatu and upadhatu while the kitta paaka contributes to the formation of

different dhatu malas. It is the nutrient fraction of dhatus, which provides

nourishment of the other dhatus in succession. Sukra however is an exception in as

much as it has only nutrient fraction and no waste products. This process can be

detailed in the following table:

Nourishing factor Tissue element nourished

Nutrient fraction of rasa Rakta

Nutrient fraction of rakta Mamsa

Nutrient fraction of mamsa Medas

Nutrient fraction of medas Asthi

Nutrient fraction of asthi Majja

Nutrient fraction of majja Sukra

Nutrient fraction of sukra Garbha

From clear understanding of the functions of the bhutagnis and dhatvagnis, it is

evident that the Pachakapitta, through its function of the digestion of the food is

bestowing an important support to the functions of the other agnis, particularly those

concerned with the nourishment of the body.

RANJAKA PITTA:-

Location:- Sushruta has told this pitta as ranjakagni. He has indicated its lacation in

the Yakrit or liver and pliha or spleen. On the other hand, vagabhatta has identified its

location in the amasaya or stomach. (Sushruta:Sutra:21/10)

According to the ancient Ayurveda view, rasadhatu is stated to contribute to the

formation of rakta or blood with the help of ranjaka pitta.

Functions of Ranjakapitta:-



23

The only function of this ranjaka pitta is to impart red colour to the rasa to form

rakta (Sushruta:Sutra:21/10).The ranajaka pitta has an essential part to be played in

the formation of the raktadhatu from the rasa. According to kedarakulyanyaya of

dhatuparinama, the nutrients specific to raktadhatu are transported to the liver and

spleen and synthesized by the raktagni to form the raktadhatu. Therefore it is clear that

two pittas are responsible for the formation of raktadhatu i.e. raktagni and

ranjakapitta. The ranjakapitta is responsible for the colour of the raktadhatu and the

function of the raktagni is to form or synthesize the cellular structure i.e raktamsa.

Sushruta has the first authority to associate some principle present in the liver and

spleen to the formation of blood. Vagbhata’s reference to the amasaya as the seat of

ranjakapitta also indicates that there is a hemopoietic preinciple either present or

secreated into the stomach. It may be also presumed that the ranjakapitta or the group

of substances which are Agneya in nature and are capable of imparting colour to the

colourless rasadhatu, is stored in the liver and spleen. (Charaka:Vimana:5/8).

The production of the raktadhatu is carried out in two stages i.e.-

1. the development of the cellular component of the dhatu from the nutrients present

in the Ahararasa-cum-rasadhatu by the raktagni

2. the raktamsa which is mainly connected with the jeevankriya, by the action of the

ranjakapitta into that cellular component.

In Ayurveda the generation of the cellular component of the rakta dhatu has not

been clearly mentioned.

Modern view-

In early embryonic life, primarily Blood cells are made in the liver and the

spleen. Hemopoiesis begins in the bone marrow at about the 20th embryonic week.

As the foetus matures Hemopoiesis increase in the bone marrow and decreases in the

liver and spleen. Sushruta mentioned saraktam medas corresponding to the red bone

marrow (Sushruta:sarira:4/13). He stated that majja is present inside the sthulasthis

and the substance present within other asthis is called as saraktam medas indicating



24

that the majja present in sthulasthis is araktam medas. If the marrow is destroyed or

fibrosed, the blood cells are produced by the liver and spleen only extra-medullary

Hemopoiesis.

In chronic hemolytic disorders with continuous increased production of red blood

cells and in certain neoplastic blood cell disorders, Hemopoiesis may again be found

outside the bone marrow in the liver and spleen.

Erythropoietin requires the availability of three specific nutrients the vitamins, folic

acid and cobalamin-vitamin B12 is stored in the liver. The normal absorption of

cobalamin is dependent upon the secretion of acid and the glycoprotein intrinsic

factor, which is also secreted by the oxyntic cells. Iron is required for the normal

production of hemoglobin. A large proportion of the iron in the body is usually stored

in the liver in the form of ferritin.

From the above point, it may be noted that there is no controversy regarding the

statement in Ayurveda that the substances required for the production of raktadhatu

are derived from the Ahararasa-cum-rasadhatu and the substances required for the

synthesis of raktamsa are stored in the liver and spleen.

SADHAKA PITTA- This is one of the pitta associated with certain mental faculties

and emotions.

Location of Sadhakapitta-

According to Sushruta, the pitta located in Hrudaya is to be known as the

sadhakagni and its functions is to enable one to achieve one’s aspiration. Vagbhata

also stated that the sadhakapitta is located in Hrudaya. (Sushruta:sutra:21/10 and

Ash.sam.sutra.20/4).

Functions of Sadhaka Pitta-

According to Sushruta the sadhakapitta enables one to achieve one’s aspirations;

Dalhana observes that – it enables one to achieve one’s manoratha viz. dharma, artha,

kama and moksha.(Dalhana on Sushruta:sutra 21/10) According to Vagbhatta,



25

the sadhaka pitta is responsible for Buddhi –intelligence, medha memory and intellect,

abhimana self esteem, utsaha-enthusiasm and the achievement of one’s aspirations of

Sabda, sparsa, gandha etc., as well as to achieve artha and karma and to satisfy one’s

aspirations. (Ash.Hri:sutra.12/13-14) These references indicate that the sadhakapitta is

essentially connected with some of the higher mental faculties and emotional states,

but correlated and ascribed to the structure described as hridaya.

The concept of Sadhakapitta, therefore, encompasses psycho-physiological actions.

In view of the synonymous use of the words hridaya and manas, some controversy has

also been created regarding sadhaka pitta. The circulation of rasa and rakta, which is

the main function of the thoracic heart is not mentioned as that of the sadhakapitta. If

the sadhakapitta is to be considered as located in the thoracic heart, any disturbance in

function or involvement of the heart may be expected to affect the sadhakapitta and its

functions leading to the manifestation of one or other kind of mental and imotional

tensions. But in different hrdrogas-cardiac diseases, do not included any symptoms of

mental and imotional states. But the symptoms of moorcha and moha mentioned in the

symptomatology of the hridrogas are due to insufficient prinana and jevanakriyas to

the mastishka- wherein the mana is located due to the deficient function of the heart.

The substances produced by mastishka, with functions similar to those ascribed to

Sadhaka pitta, may be the various neuro-transmitters – e.g. acetylcholine,

norepinephrine, dopamine, seronin, glutamic acid, gama aminobutyric acid, glycide-

of the central nervous system. A number of peptides- e.g. substance P, Neurotensin,

Endorphins, Enkephalins, Thyrotropin- releasing hormone, angiotension, bradykinin,

bombesin, oxytocin, vasopressin, melanocyte stimulating hormone- MSH, MSH

release – inhibiting melanocyte stimulating hormone, somatostasin- and other

substances – e.g. histamine, prostaglandins, and precise roles remain in nerve tissue

may also play a role, but their precise roles remain to be established.



26

However, a careful study of these factors regarding their participation in conducting

the functions ascribed to sadhakapitta may be a reasonable approach in identifying this

pitta.

It is clear that the psychic and emotional functions ascribed to pitta are conducted

by the sadhakapitta and they are 1. courage and valour (sauryam) 2. anger (krodham)

and 3. infatuation (moham). These three functions including the function of hunger

and appetite belong to the limbic system.

It is noticed that the emotional states of shauryam, krodha, moham and kshut are

closely associated in the functions of the centre-complex in the limbic system. There

are the functions of the pitta which can be instrumental in achieving one’s aspirations-

a function of the Sadhakapitta.

ALOCHAKA PITTA:-

The importance of the organ of vision i.e. eye which is stated as pradhama in the

sense organs, has been established by relegating one of the subdivisions of pitta for its

function.

Location: - Both Sushruta and Vagbhata have located the Alochaka pitta in the eye

and it is responsible for vision. (Sushruta:sutra:21/10)

Charaka has not mention of it as a separate entity, except for including its function

among those of pitta in general. Chakrapanidatta, commenting on the above,

attributes this function to Alochaka pitta. Sushruta states that the pitta which is located

in the eye is known as the alochakagni. Vagbhata, in his Ashtanga Hridaya, has also

stated that Alochaka pitta is situated in the eye Bhela samhita gives a little more

details that –

1. This pitta brings about the perception of vision after the sannikarsha of atma, manas

and indriyas.

2. This pitta takes rupajnana from mind to Chitta and enables the individual to

differentiate, recollect and articulate the knowledge gained by vision.



27

Functions of Alochaka Pitta:

According to Sushruta, the function of the alochakapitta is to catch the image of

any external object presented to the eye.(Sushruta:sutra:21/7-10). According to

Vagbhata, the function of the alochakapitta is the perception of rupa including the

colour. (Ash.Hri.sutra12/14) Bhela states two types of alochakapitta-

chakshurvaiseshika and Buddhi vaiseshika.

Chakshurvaiseshika alochakapitta- This pitta, being located in the eye, begines to

function after the correlation of the atma and manas when the object has made its

contact with it leading to the production, in Chitta, of the knowledge of the

characteristics like form, colour etc. of such things as flowers, fruits, leaves etc. in all

forms of life- possessing the eye.

Buddhivaiseshika alochakapitta- This pitta is located in Sringataka i.e. between the

two eye brows. It seizes subtle objects, retains and recalls them. It is a factor which

enables concentration, response and cogitation. Bhela also stated that the Alochaka

pitta is excited by varsa, seta and atapa.

Buddhivaiseshika alochakapitta is responsible with the processes of memory mainly

associated with experience through vision.

Modern view-

The chakshrurindriya is a light-sensitive organ i.e. this organ is capable of

perceiving the light, either direct or reflected from the objects. The light that is falling

on the drshtimandala is converted suitably to be transmitted to the chakshurbuddhi for

definite recognition of the object or colour. The natural function of the pitta is

parinama or conversion; therefore the function of alochakapitta is to convert the light

rays into the phenomenon of vata- nerve impulse.

The image of objects in the environment is focused on the retina. The retina is the

photo-sensitive portion of the eye. Here, the energy of light quanta is detected and

impulses are sent via, optic nerve to the cerebral cortex. The light which strikes the



28

retina is obserbed and transformed into another form of energy i.e. the energy in the

visible spectrum into action potentials in the optic nerve, by the action on the

photosensitive pigments present in the rods and cones.

The human retina is made up of several layers of rods and conesur-cells which

translate light energy into nerve impulses. The rod and cone layer is situated toward

the outside of the eye. Light must pass through the neurons layers before it reaches the

rods and cones. Light receving cells connect the fibre terminals of the neurons, the

latter synapse among the whole inner surface of the retina, eventually, collect in one

region and form the optic nerve which proceeds to the brain.

Rods and cones are responsible for colour vision and for the perception of sharp,

bright images. The rods are, particularly sensitive to dim light and they serve,

predominantly, in the detection of motion.

The photosensitive compound in the rods is red pigments called rhodopsin or

visual purple. This substance is produced by the rods by combining a protein known

as opsin and a carotinoid by name, retinene. A good vision depends upon rhodopsin.

When this compound is illuminated, it breaks up into opsin fraction and retinene

fraction. This decomposition reaction elicits nerve impulses in the fibre-terminals

connected to the rod cells. Retenene is, subsequently, retransformed into Vitamin A

and the rhodopsin is regenerated.

Vitamin A + Protein Opsin

Visual purple (Rhodopsin)

Nerve impulse

Retenene+Opsin

In very intense light-atapa-the rhodopsin may be destroyed faster than it is formed.

As it becomes exhausted, vision becomes impaired, as in snow-blindness. It is well-

known, that Vitamin A deficiency interferes with vision.



29

It has also been shown impulse-eliciting chemical reactions also take place in cone

cells. It has been shown that any colour, including white, can be produced from

various combinations and intensities of three primary colours viz.. red, green and blue.

In addition to rhodopsin, it has shown that the eye chamber itself is coated with a

dark-light absorbing substance. This prevents internal reflections which are likely to

obscure the image. The pigment layer of retina contains melanin; Melanin also

determines the colour of the iris. Besides this, the retina also contains acetyl choline,

cholinestearase and choline aceytylase.

The above description shows that the pigments of retina viz. Rhodopsin, idopsin and

melanin are the Alochaka pitta.

BHRAJAKA PITTA:-

Charaka has not described this pitta as a separate entity but he has included the

functions attributed to it among those of pitta in general. He has stated that the

production of normal and abnormal temperature of the body, as well as the normal and

abnormal colour of the skin is due to pitta. Chakrapani in his commentary has stated

that these functions belong to the Bhrajaka pitta.

Location-

The Bhrajakapitta is located in the skin. Dalhana explained that the twak is

understood as the Bahya twak known as avabhasini. ( Sushruta:sutra:21/10)

Charaka has described the twak (skin) in six layers. The first layer two only

Udakadhara (bahyatwak) and asrikdhara (blood supporting). He has not named

remaining four layers but has described them in terms of diseases as may occur in

each such layer. Sushruta and Vagbhata have described the same in seven layers.

According to Sushruta, the skin has seven layers. Avabhasini which is the first layers

and it serves to reflect all colours and is capable of being tinged with hues of all the

five gross elements. Vagbhata referred to the seven layers of skin, but without names.

Arunadatta, in his commentary, listed the names of these layers as mentioned by

Sushruta. It may be noticed that Sushruta’s avabhasini and Charaka’s udakadhara are



30

nearly identical, in so far as their being the first among the several layers of the skin

but not in their function vis-à-vis those which relate to colour, absorption of materials

applied in different forms to the skin etc. (Ref- Charaka:sarira 7/4, Sushruta:sarira.4/4)

Function of Bhrajaka Pitta-

The functions of the Bhrajaka pitta are

• Gives complexition to the skin (bhrajana)

• Absorbs the medicaments administered through skin in the form of abhayanga

(massage), parisheka (shower bath) avagaaha (tub bath), aalepa (Ointment) etc.

• Exhibits five varieties of chaaya i.e. complexion.

The normal or abnormal temperature and variations in the colour are the functions

of the bhrajakapitta. According to Susruta, bhrajakapitta enables the paka-

transformation or conversion of the substances used for abhayanga, parisheka,

avagaaha, lepana etc. It radiates the glow of one’s natural complexion. Dalhana’s

commentary on the above is by abhyanga etc. is meant the radiation-lustre-due to the

panchabhutas.

Vagbhata stated that the pitta which imparts lustre to the skin and makes it radiate is

called the bhrajakapitta. Commenting on the above, Arunadatta observed it confers

complexion to the skin by the paka of the substances used for abhyanga, lepa,

parisheka etc.

According to Bhela, bhrajakapitta is that which is responsible for the manifestation of

the specific qualities of the body, emphasizes their importance, creates different hues

of the skin, nails eyes and hair. It also brightens them.

It may be stated that the bhrajakapitta may represent the factor in the skin

responsible for the colour of the body. ( Ref-Chakrapani-charaka.sutra.12/10,

Dalhana:Sushruta.sutra 21/10, Arundatta on Ash.Hri.Su 12/14, Bhela:sarira 4/6)

Modern view-

According to modern physiology, the skin, performs two functions viz. (a) it serves

to protect the underlying parts from injury and invasion by foreign organisms. (b). It

serves as a sense organ and is richly supplied with nerves, by means of which, the



31

activities of the body , as a whole is brought into relation with the changes going on

in the enviroment and it plays an important part in the regulation of the body

temperature, since the loss of heat from the body must occur through its surface.

There are five pigments known to influence the skin colour.

1. Melanins: A yellow to black pigment present mainly in the malpighian layer of

the epidermis, it functions not only in contributing colour quality to the skin but

also in protecting from ultraviolet light. Specialised cells, melanocytes, present

primarily in the skin and eye, are the only cells in the body capable of forming

melanin. melanin pigment is synthesised from the amino acid tyrosin, in the

melanoblast cells found in the basal layer of the epidermis by the action of

enzymes tyrosinase. Tyrosine is also the starting point for the formation of the

pigment of the hair.

2. Melanoid: A pigment related to melanin but having a different absorption band of

visible light. Some investigators claim this pigment to be the same as hornfarbe- a

well- known dark oxidation product developing in keratin.

3. Carotene:- A yellow orange pigment found in liquid- rich areas, such as the

stratum corneum and the fat of the dermis and subcutaneous tissue. This adds the

strong yellow component to skin colour but is definitely in greater concentration in

the skin of women than in that of men.

4. Oxyhemoglobin:- This imparts a red component to skin colour and is especially

evident in ares where there is a rich arterial supply, such as the skin of the face,

neck, palms, soles and nipples.

5. Reduced hemoglobin: It contributes a bluish or purple character to skin colour

and is more evident in lower parts of the trunk. Factors such as melanin

concentration and skin thickness tend to suppress the hemoglobin pigment colour

component effect.

This five pigments influence skin colour. Melanin is the most important of the

five in determining skin colour.



32

According to Ayurveda the normal skin colour are krishna (black), shyama (dark),

shyama avadata (a mixture of dark and pale red) and avadata (white or pale red or

brown). According to Chakrapani, avadata is gaura. Both these words have many

meanings: white, yellow, pale, red, reddish etc. These colours indicates the fair to

very fair complexion of the individual. Charaka has also stated that the person with

atikrshna and atigaura are nindita, indicating that thay are abnormal.

Absorption through the skin:-

The substances used for abhyanga, avagaha, pralepa etc. Are usually organic

substances applied through the medium of fatty vehicles- tailas( oils) are absorbed to

be digested and utilised by the body. The absorptive function of the skin is somewhat

limited, since the waxy surface film, the lightly packed cornified cells of the

outermost layer of the skin and the granular layer underlying it provide efficient

barriers against the penetration of most substances. But the skin is permeable to

substances, that are soluble in lipids and to substances in the gaseous state and

practically impermeable to water and electrolytes. Chemical agents of small

molecular dimensions pass directly through the epidermis. Lipid soluble substances

are rapidly and completely absorbed through the skin and absorption rate appears to

be faster if the substance is somewhat water soluble. These substances probably enter

mainly through the sebaceous glands. Substances which are originally lipid insoluble

may be transformed on or in the cornified layer into lipid soluble substances by

forming oleates on combining with fatty acids of the sebum. Absorption may not

necessarily mean passage into the blood stream, but may also indicate penetration

into the cells of various layers of the skin. The therapeutic measures like abhyanga,

avagaha etc. Are usually meant to produce some desired local effects only. Therefore,

there is every possibility that the substances applied through fatty vehicles to be

absorbed or allowed to enter into various layers of the skin and there converted by the

tissue enzymes-bhrajakapitta- to produce a local effect.

Temperature regulations:-



33

The body heat is produced by the vital biochemical processes that contribute to the

basal metabolism, muscular exercise and assimilation of food. All these process are

conducted and controlled by a varieties of pitta. Evaporation of water-sweat—on the

skin is one of the important methods by which the body heat is lost. A certain amount

of water is vaporized at all times. This insensible water loss amounts to 50ml/hour in

man. When sweat secretion is increased, the degree to which the sweat vaporises

depends upon the humidity of the environment or the environmental temperature. The

outflow of the sweat is in the control of the vyanavata, but it is already explained that

the function of the heart, voluntary movements and sweat flow controlled by the

vyanavata are mainly related to the muscular exercise.

The bharajakapitta may play a part in regulating or maintaining the body

temperature by its action on either the sweat glands and cutanneous vessels.

According to ayurveda, sweda is one of the seats of pitta and therefore there can be a

close relationship in their functions.

Pitta and Bile:-

The physical characteristics and qualities of the pitta described in the ancient

Ayurvedic texts bear a striking resemblance to hepatic bile (combined bile and

pancreatic juice) in modern science. The pigments of bile- the bilirubin and biliverdin-

are essential constituents of the haemoglobinas-complex. As we know rakta is the seat

of pitta and the bile pigments are also the waste products or mala of the blood, Rakta

and pitta have identical colour. The blood separate into two parts- cells and plasma.

The lower contains the cells and is opaque and red, while the upper is a clear pale-

yellow liquid- the plasma. Under the microscope, a numbers of pale-yellow discs- the

red blood corpuscles floating in a clear colourless fluid- can be seen. It is yellow in

colour when seen individually, they (the red cells), appear to be red in bulk. The

colour of the hepatic bile is golden yellow. This is largely due to its pigments, when

set free into the blood. The bilirubin contributes to the normal colour of the plasma.

Both blood and bile have nearly the same characteristic-fleshy smell. The two factors

are intimately correlated to the liver and spleen



34

The process of the bile formation consists in the removal of bilirubin from the

blood, its conversion in the liver, its excretion into the bile-canaliculi and through the

common bile-duct into the duodenum. The re-absorption of it from the intestine in the

form of a colourless compound-stercobilinogen-which is utilized by liver cells for the

formation of fresh haemoglobin. In the spleen also the macrophages in it take over the

fragmented dust of the degenerated red cells and convert the same into bilirubin.

Thus, the physical characteristics and qualities of the pitta mentioned in the

Ayurvedic classics may refer to the hepatic bile or possibly, to the combined bile and

pancreatic juice.

Coming to the abnormal states of functioning of pitta- it can be seen that an

increased of pitta causes yellowness of urine, faeces, eyes and skin, increased appetite,

thirst, burning sensation in the body and insomnia. These signs and symptoms,

especially, the yellowish urine, faeces, skin and eyes are due to circulation in excess

of the bile pigment bilirubin- a condition described as bilirubinaemia. Also in

shakhashrita kamala, the non-excretion of the pitta which imparts to faeces its

characteristic colour-malaranjaka into koshta, is responsible for the whitishness of the

purisha. All above points support that pitta to which the physical characteristics and

qualities refer to the liver bile.

Conclusion

From the above foregoing pages it may be noted that the pitta is responsible for all

kinds of metabolic processes in the body, both anabolic and catabolic. The pitta

present in the body, which are capable of parinama and paravritti that can be

summarized as-

Ø Pittas which take part in the anabolic activity belong to the trayodashagnis which

digest, transform and assimilate the ingested food. The pachaka pitta is the leader

which orchestrate the functions of the rest 12 agnis.

Ø Pittas which effect the catabolism in the body are the pachakamsas, located in the

dhatus, but different from the dhatvagnis and the functions of these pachakamsas



35

are opposite to dhatvagnis. While dhatvagnis synthesize the dhatus and

pachakamsas cause the sanghatabheda of them continuously leading to the

destruction of the body.

Ø Pittas performing some specialized functions. - like colouration of blood

(Ragakrit), digestion and metabolism (Paktikrit), developing resistance (Ojokrit),

vision (Tejakrit), intelligence (Medhakrit) and maintaining heat of the body

(Ushmakrit) etc

Bibliography

§ Acharya Agnivesa, Charaka samhita

§ Acharya Sushruta, Sushruta samhita

§ Acharya Vagbhata, Astanga Samgraha

§ Acharya Vagbhata, Astanga Hridaya

§ Bhagawan Dash, Concept of Agni in Ayurveda

§ C .Dwarakanath, Introduction to Kayachikitsa.

§ C .Dwarakanath, Digestion and Metabolism in Ayurveda

§ Dr. L .D. Dwivedi, Introduction to Ayurveda

§ Dr. M. Rama sunder Rao, Shareera Kriya Vijnana

§ Guyton A. C. and Hall J. E.; Textbook of Medical Physiology

§ Priyavrat Sharma, Ayurvediya Kriya Shareera

§ Ranajith Rai Desai, Ayurvediya Kriyashareera,

§ Shivacharan Dyani, Shareera Kriya Vijnana

§ Tortora & Grabowski, Principles of Anatomy and Physiology

§ Vinayaka Jayananda Thakar, Purusha Vicaya

§ V.V.Subrahmanya Sastri, Tridosha Theory

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Concept of pitta ks

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