Introduction

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Charakacharya says, Ayurveda is the ultimate science among health offering sciences.
Ayurveda is the upaveda of Atharvaveda. The immortality and vitality of Ayurveda is
always experienced and realized.
"{<{~-lBn<rr~~~ ~ fC{Cf)RSI~lq"i'"l'q I ' Is the objective of Ayurveda. The concept of
Agni is closely associated in Ayurveda. In defining swastha - a healthy person,
Ayurveda has mentioned '~:~~rwrnlgqMfsM: I' in addressing vyadhi (disease)
as well it's mentioned 'WIT: ~sfi't ~sm I' Thus the concept of Agni is associated with
healthy and a patient.
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Kayachikitsa is a fundamental line of treatment of all branches of Ayurveda. Agni is

of prime importance in Kayachikitsa, as Kayachikitsa is nothing but the chikista of
Agni.
Agni is reflecting health as well as disease through associated symptoms.
Agni being a centre of attention has always been in a limelight of research. Agni has
been studied through various aspects such as 'Concept Of Agni In .Ayurveda',
'Agnimandya', 'Effects Of Certain Medicine With Respect To Agnimandya',
'Importance Of Agni In Grahani, Udarroga', 'Method Of Determining Agnimandya By
The Method Of Weighing' etc.
The symptoms associated with Agni have not been studied and presented yet. So I
decided to take up this study. When Vaidya has to go for perfect diagnosis and a
proper treatment, he needs to examine the patient thoroughly and understand his
symptoms. The patient comes up with lots of symptoms. Each of these symptoms is
related to different diseases.
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Before going in the action of treatment and medication, the disease should be
confirmed. The examination of disease comprises of certain aspects. They are
Nidanaf.RH, Poorvaroop~, Roop~, Upashaya~and Samprapti~. They

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are called Nidanapanchaka 'R~H·~T.\'ti'. Apart from above mentioned aspects.
Upadrava ~ and Arishta ~ are also important factors.

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It is Vaidya's duty to identify the disease to which all the symptoms apply. Obviously
for this, proper identification of lakshana-symptom is very necessary.
All the information about the symptoms and their association with the disease needs
to be collected together from Brihattrayee. Exactly this is offered to Vaidya by
Lakshana Kosha.

Why Brihattrayee ?
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This is the perfect distinguishing characteristic of Samhita Grantha. Brihattrayee is

an ocean of Ayurvedic concepts. It is ideal to study the symptoms associated with
Agni from these basic texts of Ayurveda.

What is Lakshana Kosha ?

Normally word Kosha points towards dictionary. Lakshana Kosha is not a Lexicon
.but it is a compilation providing classified original information with certain aim or
specific purpose. Lakshana Kosha is first part of the Triskandha Kosha, project of
Tilak Maharashtra Vidyapeeth, Pune.

Introduction of T. M. V.

Tilak Maharashtra Vidyapeeth (T. M. V. ) was established in 1921 with the aim of
providing indigenous nationalist education as a part of principles put forth by
Lokmanya Bal GangadharTilak. From it's very initial years Vidyapeeth has honored
Ayurveda by means of a functioning faculty of Ayurveda in the Vidyapeeth. In 1987,
the Vidyapeeth was sanctioned a separate grant for the reinstitution of the department
of Ayurveda. It was conferred a Deemed to be University status. In Maharashtra, this
is the first University to offer education in Ayurveda at Graduate and Post Graduate
level. In addition to this, the University is running an Outdoor Patient Department (0.
P. D. ), Cancer O. P. D. and many educational certificate courses in its"The Late
Vaidya P. G. Nanal Department of Ayu rved a ,.

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What is Triskandha Kosha ?

Basically, Late Vaidya M. V. Kolhatkar Sir conceived the concept of Triskandha

Kosha. In the year 1989, Triskandha Kosha project was initiated at Trlak Maharashtra
Vidyapeeth and the work of Lakshana Kosha began. Lakshana Kosha was published
in February 2002. Hetu Kosha was published in March 2004. The work of Aushadha
Kosha is now underway.
In Lakshana Kosha, lakshana (symptom) is given in the nominative (first) case and
its Lakshya (health/disease) is in the genitive (sixth) case. Lakshana Kosha consists
of three volumes viz. Lakshana-Lakshya-Kosha; Lakshya-Lakshana Kosha and
Parishishtani.
In Hetu Kosha, Hetu (cause) is given in the nominative (first) case and it's Karya
(effect) in the genitive (sixth) case. Hetu Kosha consists of three volums viz. Hetu
Karya Kosha, Karya-Hetu Kosha and parishishtani.
L.......
In Aushadha Kosha, Aushadha (medicine) will be in nominative (first) case and its
Chikitsya (to be cured) will be in the genitive (sixth) case.
Thus whenever a scholar wants any knowledge regarding any particular thing, whether
a disease, health or anything else in three branches - Hetu, Linga or Aushadha
Skandhas; e. g. knowledge about disease like Arsha, Grahani, Atisar, it will be
presented as a Karya (effect) in Hetu Kosha, as a Lakshya (to be known) in Lakshana
Kosha and Chikitsya (to be treated) inAushadha Kosha.
While preparing Kosha Triskandha-wise, they have considered each and every sutra
from texts. They have minutely considered the subject wise classification of each
and every aspect. The Triskandha Kosha has been extensively useful for the diagnosis
and treatment of many patients.
Lakshanakosha - Lakshana means symptom. It is universally known concept through
which the disease gets expressed and becomes obvious. The speciality of Lakshana
Kosha is to help to interprete the symptom in Ayurvedic point of view and help to
diagnose in Ayurvedic way.
A comparative comprehensive collection of symptoms, described in the dense forest
of four major basic Ayurvedic Samhitas - Charaka Samhita, Sushruta Samhita,
Ashtangasangraha Samhita and AshtangahrudayaSamhita is done in Kosha in a .AO~ ,

systematic manner with the aid of computers. 1 - D

In the original Samhita, the authors have arranged Samhita in different sthanas or
divisions like Sutrasthana, Nidansthana etc. They present particular information about
particular disease, which gets intermingled and dispersed all over the text.
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Today while studying symptoms associated with Agni on the basis of Brihattrayee.
'Lakshana Kosha' is helpful to provide all this information with references collected
and presented in alphabetical order. It may be helpful to throw light on many hitherto
unnoticed factors.
It includes two parts namely Lakshana-Lakshya-Kosa and Lakshya- Lakshana-Kosha.
Lakshana means symptom and Lakshya is a disease or health. In Lakshana Kosha
as mentioned earlier, the Lakshana is given in nominative (first) case and the Lakyshal
i.e. disease or health in the genitive (sixth) case.
In Lakshana Kosha proper identification of the symptoms I Lakshana has been done.
A distinct feature of the nature of the Lakshana Kosha is to sort out the exact Lakshanal
symptom from the group of words, denoting symptom in the texts. All the symptoms
are rendered uniform in nature, taking them out from the descriptive words. They are
put in alphabetical order. If such words are used in original form, the reader will have
to search for information in various ways and at many places.
It explains basically which of the symptom (with all the characteristics) is related to
which Lakshya-health or disease, with all it's aspects. These various a~>pects of
Lakshana and Lakshya have been presented through various appendices ThPrp Ie;

a provision of finding the Lakshana and Lakshya through these appendices.

All the above assets of Lakshana Kosha have made it convinient for such a complex
study of symptoms associated with Agni. Thus I decided to study in context of
Lakshana Kosha.

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 Chapter -1

Objective
In Lakshana Lakshya Kosha lots of symptoms associated with Agni are collectively
presented, such as 'mG, ~, ~, ~.' It is utmost important to know the exact meaning
of each word and the terminology. For the ~diagnosis, it should be fixed and ~
unanimously in the field of Ayurveda. This is because each symptom is associated
with a particular disease or condition. e. g. ';rm: 3lR:' is associated with '~' as a
Rishtalakshana, '~4C'SiCt'{;AA:' is associated with ~ ~ as a Roopa. If one is not
able to differentiate betweetl Nasha and Durbalatwa and misconceives Nasha for ?
Durbalatwa or Durbalatwa for Nasha, may get mislead in diagnosis.;....For this, •
identification of each symptom and its specific use in terminology is a herculian task
for alilakshanas mentioned in Lakshana Kosha. This study is just a little effort to

-
identify the symptoms associated with Agni for precise diagnosis.
A specific term should be identified by virtue of,
1) Its' specific etymology.
2) Specific meaning from references of original classicAyurvedic literature in context
of Lakshana Kosha.
3) Which symptom leads to a specific disease or condition should be confirmed by
itsall concerned references from Brihattrayee in context of Lakshana Kosha.
4) Confirmation and proper use of terminology of associated symptoms of Agni is
essential which would lead to proper diagnosis.
Classification of the study -
The study of symptoms associated with Agni is classified in two ways. It is a benificial
practice of understanding the normal status of any entity before studying its
abnormality. Therefore basically the properties of Agni and its' normal symptoms of
normal functioning in a healthy person is the initial class of study.
The other class includes the symptoms such as '~ ~ ~:, ~~'t mG:,
~:'. It has been elaborated with associated diseases. A detailed study of these
symptoms with special emphasis on '~, mG, ~' is planned with the objectives
mentioned above ..
Why the special study of symptoms Durbalatwa, Sada and Nasha ?
The concept of PrakrutAgni or VikrutAgni is explained in terms of bala in Charaka
Samhita Vimansthanam.
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~~~I
The type of Agnis in the body are divided into four specific types with respect to
'Bala'. The one having tolerance for all the apachara is called Teekshna Agni. As
against to that Manda Agni is the one having no tolerance of even a little bit of
apachara. Agni at it's normality is a SamaAgni. Sama is the one which gets vikruti
due to apachara . Vishama Agni is the one which has properties exactly opposite to
SamaAgni. SamaAgni exists in Sam a vata, pitta, shleshmc( prakrutL)ln Vatala due
to yatabhibhootatwa of Agniadhishthana t Agni be~mes Vish~~ In Pittala due to
Pittabhibhootatwa of Agniadhishthana, Agni becomes Teekshna. In Shleshmala due
Shleshmabhibhootatwa of Agniadhishthana, Agni becomes Manda.
The bala of Samaagni in samaprakruti prashasta purusha is considered as the
ideal, shasta, normal bala. The bala of Agni is more or higher in Teekshnagi while it
is lesser or lower in Mandagni. In Vishamagni the bala of Agni is variable, it can be
more or sometimes it can be less. Sama Agni is prakruti - normality; Vishama,
Manda and Teekshna are vikrities - abnormalities of AgnLSee chart 5.
The term Durbalatwa, Sad a reflect the condition of Agni in terms of its' bala. Be-
cause these symptoms have variable meaning. They reflect different diseases. They
should be considered individually.
Sada is a symptom quite oftenlyfound in many diseases; as angasada, gatrasada,
etc. and specific treatment is suggested for that. To understand agnisada with re-
spect toAgni , by virtue of its indications and significance; in a creation and progres-
sion of the diseases or a condition, it is studied in detail. Nasha is the term express-
ing end of the efficiency or entity. How does it work when it is applied to Agni is
essent()1 to uderstand. The use of the two terms Nasha of Agnibala and Nasha of
Agni is found seperately by the authors.
It is essential to understand the condition of Agni reflected through various associ-
ated symptoms to understand Awastha ofwadhi also. So I decided to study these
---
three symptoms with special emphasis.
----

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 Methodology
Agni is a prime concept to be understood and defined before proceeding to dlikitsa
in any direction. Still it is not very well identified by the practitioner. Hence the study
has been undertaken as follows.
Explanation of the concept of Agni in context with Lakshanakosha descrbng its'
properties, sthana, prakrut avastha etc. Study of symptoms associated with Agni
was taken up with the meaning of symptom by its' -

Etymology - Etymology of the term Shakti is - ~: ~ ~1"Ivj-.

Etymology of the term Ashakti is - ~: ~~: I

This clarifies the specific meaning of the tenn.

Understanding of the Meaning of the term - Dictionary meaning of the word-
Each word has got various dictionary meanings. They are with re:erence to ',-arious
contexts from the variety of literature. For example, the meaning of the term Guna
according to Ayurveda, it expresses Guru, Manda etc. Accordl-g to San,:hya, it
expresses Satwa, Raja, Tama. According to common iterature. it ~ans smg. So
appropriate meanings in context with Ayurveda are mentiored here.Various
symptoms explaining the state of Agni are studied from Lakshanakosha. They are
further studied in the following ways.
Authorwise Sagrigation of Symptoms - The references from La1c:shanakosha are
from Charaka, Sushruta, Vagbhata and Ashtangasangraha. Trey are classified
according to the author and compared with each other to u ....:erstanda:-:d the
similarities and differences between the opinions an: purpose e,; specific "',ord in
specific phase I disease. Many references are found common inAshtangascmgraha
and Ashtangahridaya. So they are discussed together. Whenever any difference is
found, it is mentioned seperately throughout all the chapters.
Variable information from each samhita of Brihattra~ee is accoJntable ber~use
Brihattryee itself is a main source of knowledge of AyuMKta. e.g. C'1araka has given
various hetus of Nasha of Agni. Only Ashtangasangrar-a has give... aamapradosha.
So the information from Charaka along with aamapracosha shoud be consdered.
Whatever the knowledge, explanation and information is given by ne senior authors
is acceptable. To make the student understand it easity. further detailed explanation
and updated version is given for the specific subject by the later autoors. In
Ashtangasangraha and Ashtangahridaya a detailed srudy, obsef\lation and fi1dings
ofthe same theme are presented in more elaborated form.

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 itsm: ~ !i~w ~~ Sf)li)~ II ~'
Vagbhatacharya has said that not even a sing Ie word that is written by him is beyond
theaagama.
Symptoms are classified according to the author and studied in the respective
references of disease and conditions. In Lak 5hankosha all these references from
Brihattrayee are collectively given for each symptom. For the purpose of study, they
are presented in sagrigated form according to the author.
Triskandha approach - Charaka has stated '~~~n~~ ·~·~.~.H~(q(l~olq/ Better
approach for studying Agni. entity in Ayurveda, is to study it through Triskandha
approach. It includes the causative factors of the symptoms and the treatment aspect
of that particular entity. Moreover the entity itself can be a symptom or a causative
factor of a particular disease. As explained earlier all these references have already
been gathered in the form of Hetu, Lakshana and Aushadha in Hetukosha,
Lakshankosha and Aushadhakosha respectively. Hence I decided to take up the
study of symptoms, with the help of these koshas.
Role of Hetu - The common references for on« ~ entity from Hetukosha are evaluated
to findout whether the common hetu gives rise to one symptom according to all the
texts, Charaka, Sushruta, Vagbhata and Ashtangasangraha. For the symptom Nasha
of Agni variable hetus are stated by various authors but Atisheelan of Anuvasan
Basti is a common cause unanimously quoted by all the four authors. It is found that
two or more words are used to explain one entity caused by one common condition.
Then it can be said that they may not be different symptoms but synonym words used
to explain one meaning or condition of Agni and has to be treated accordingly. For
example Varsharutu is a common condition according to all the four authors, but
different terms are used to mention the symptom assosciated with Agni.Durbalatwa
is used by Charaka, Sad a and Mandatwa by Vagbhata, Mandatwa is used by
Sushruta and Ashtangasangraha.
Aushadha - To understand from the point of view of Chikitsa (Aushadha), the
references of the treatement for symptoms 'tiG, ~, mG, ";Jm' are presented. .
From Aushadhakosha when one collects the references regarding the treatment of
any symptom associated with Agni, various modalities and varieties of treatment
are brought forword. This throws light on the exact nature of the symptom e. g.
Agnimandya can occur in various ways due to '~, ~' etc. and has to be
treated accordingly.
Status of the symptom - The symptoms as gathered from Lakshana Kosha are
found in various categories such as a symptom in Samprapti, Roop or Lakshana or
Upadrava etc. This we have termed as a status of the symptom.
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Study of all of them can throw light on creation and progression of the disease. It also
throws light on the sequence of symptoms if any. This enables us to know the entity in
a proper way.
Role of associated words - Every word has got its individual meaning, although that
meaning mayor may not change with respect to assosciated words. Here we have
considered the word expressing the meaning assosciated with Agni. Based on this
informationany entity has to be understood in general and in particular, associated
with particular another entity in a particular context. Say e.g. Bhramsha in general
means downfall, where as it becomes deminishing form; functional disability in case
of Agni. However as in Yoni Bhramsha it's an anatomical change, prolapse ofYoni.
So each symptom is studied for it's meaning in this particular way. i.e. in general or
with reference to particular context. In the case of Sada, Mrudutwa same meaning is
applicable with respect to Agni and with respect to other associated words as well.
In case of ,Sad a'; Sada of Agni or Anga or Manas or Swara reflect the same meaning.
The word Nasha associated with certain entities like Agni, nidra, kriyaguna, aartawa,
karma, bala mean that it can be treated and recovered. But Nasha associated with
certain entities like ayushya, garbha in kukshi, drushti, indriya it means the totally lost
condition of that entity; which may not be recovered. Where as the term Nasha when
associated with klama, raga, it indicates the condition of recovery. Simillarly we find
many words like Nasha, Manda, Saada, Durbalatwa, Hatatwa assosciated with
various entities as follows.
~ -~:, ~ , ~, ~, ~, If.ffi:, ~, ~:, ~, '<42HI,{ ("!qRI'{
-;mT: -~:, '~~:I.lIl{,~, 3~:, 3~, ~~I~I~~, ~R4101l'{, 3q4~f4
~, ~:, q:; orQI<'4I:, Cfilfur:, ~, W~ fsMI~II"1I'{, ~, WWU:, ~, ~:,
Hwrr:, UJIIOII'{, UPJII'{M~~, ~:, ~:, ~:, ~ •
~: -~:,~, ~~ dilllI4f4, ~~4~('Sf4, ~R4101l'{, ~:,~, ~:, ~:,
~{I('qf4, '<421"11'{, ~:, ~:, ~.
llw: -~:,~, lffi:, If.ffi:, ~:~ ~:~~ ~:, ~:, ~R4f4, 3lftl~('Sf4,
~:, 3R"l1~f4, ~~, ~, ~:, ~f('qf4, ~ .
~ -~:, 3l~JII"1I'{, ~:, ~:, ~, ~~q("4"1:, ~:, ~, ~, m, 31lwit:,
Cbllll"1I'{, ~, JII~IOII'{, ~ .
The proper consideration of the meaning of symptoms with respect to
Agni is grasped and is studied from Lakhanakosha.

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