Jatharagni, Dhatvagni, and the Thyroid Gland

The Sanskrit word agni (root ag, to move tortuously), in common language, means fire. In the
Western schools of Ayurveda it is commonly understood as digestive fire implying its
correlation with the various digestive juices of the stomach, small intestines and related exocrine
glands. It is commonly understood that agni maintains the integrity of the body by converting
consumed foods, via pakadi karmas or bio-chemical processes, into cellular organelles and body
structures, However, when the sages of Ayurveda speak of agni with respect to a living
organism, it has a much broader significance. Foods are not only converted into various physical
structural and functional constituents but also into the biological energy necessary for the myriad
of mental, emotional and other vital human activities. Consider what Sushruta tells us in his
ancient writings:

| ||||

The fire burning within the individual is divine in its subtle essence and divine attributes of
atom-like invisibility, weightlessness, as well as digesting all foods. (SS Su 35:26 )

Thus, it is clear that this term, agni, connotes something far more comprehensive than fire.
Agni represents the divine essence or celestial fire present in every atom of the universe.

The Charaka Samhita states that agni is responsible for life span, complexion, strength, health,
enthusiasm, corpulence, luster, immunity, energy, heat processes and prana. One dies if agni is
extinguished, lives long free from disease if it functions properly, and suffers illness if it
becomes deranged. Agni is the root cause of health, disease and life. (CS, Chi.15/3-4).

As is true with many concepts in Ayurveda which have been superficially understood in the
West, the true significance of agni is simplified and distorted in translation. The first part of this
article, will clarify the true significance of the term agni which encompasses the many processes
which regulate and direct the processes of macro (intestinal) and micro (cellular) digestion but
perhaps more significantly manages the general metabolism of the entire human organism. The
second part proposes a possible connection between dhatvagni and the thyroid gland.
The Ayurvedic subspecialty known as kayachikitsa is often (mistakenly) translated as internal
medicine. However the term kaya specifically denotes the entire assemblage (kaya=body, trunk;
assemblage) of underlying metabolic life processes and so kayachikitsa (chikitsa = treatment) is
more properly defined as the treatment of diseases which arise as a result of metabolic
disturbances. The true scope of the term agni is suggested when we consider that kayachikitsa is
actually also defined as the treatment of the antaragni or agni located deep within the interior.

Agnishastra: What is Typically Taught

Let us first review the most common usage of the term agni in Western Ayurvedic parlance. In
its most mundane sense of digestive fire, agni is conceptualized to heat and break down our
food and render it appropriate for absorption into the body. We all know from basic chemistry
that heat causes the separation, breakdown, and disintegration of any substance into its simplest
components. Heat also is known to catalyze and accelerate various types of chemical reactions.
Similarly, the macro-digestion of food in the stomach (maya) and small intestine (pakvaya)
involves the splitting of complex, difficult to absorb food substances into their simpler
components. Specifically, the digestive machinery performs the breakdown of:
complex proteins into single amino-acids
fats into individual fatty acids and glycerol, and
complex sugars and starches into glucose, fructose and other simple sugars

All of these simpler breakdown products can be easily absorbed. All of this is made possible by
jathargni. We must add here that there are several classifications and synonyms for agni each of
which emphasize different aspects or functions.
Charaka describes thirteen individual agnis categorized into three types of based on function.

1. Jatargni (1) regulates the digestion of ingested food and general metabolism.
2. Bhutgni (5) regulates the conversion of the five gross elements in ahara rasa (liquified
intestinal food juice) into a more subtle form for incorporation into the bodily tissues by the
dhatvgni.
3. Dhatvgni (7) regulates the sequential conversion of simpler tissues into the next more
complex one e.g. the conversion of rasa into rakta, rakta into mamsa etc. Of these 13 types of
agni, jatargni is most important and master of all agnis. It is jatargni which has relevance to the
global metabolism of the human being and thus is the one we are concerned with here.
Synonyms for it include antaragni, kayagni, pachakagni, and pachaka pitta.

There are four functional states of jatargni according to the dosha or doshas which may have the
greatest influence. They are:
(1) Mandagni due to the influence, predominantly, of kapha
(2) Tikshnagni due to the influence, predominantly, of pitta
(3) Vishamagni due to the influence, predominantly of vata and
(4) Samagni due to the influence of the normally balanced doshas,

Mandagni: This is a state in which the action of jatharagni is considerably inhibited due to the
dominant influence of kapha. In this state, the agni is unable to digest and metabolize even a
small quantity of otherwise even easily digestible food. There can be associated edema,
heaviness of the limbs and loose bowel movements.

Tikshnagni: The jatharagni, in this condition, is said to be excessively excited. Tikshnagni

easily digests even a very heavy meal, in a very short space of time. It causes ravenous hunger -
a condition sometimes called atyagni (or bhasmaka in later texts). A person with tikshnagni can
(unfortunately) digest his all too frequent meals. Because it is related to pitta dosha, it can
produce parched throat, palate and lips, bodily heat, rashes and other pitta signs.

Vishamagni: A changeable and erratic state of the agni arises as a result of the influence of vata
dosha and is known as vishamagni. In this state, the action of agni is irregular and sporadic. It
sometimes results in complete digestion and at other times produces vata manifestations such as
abdominal distension, colicky pain, constipation. If allowed to persist, vishamagni can become a
contributing factor in causing various kinds of vataja, pittaja or kaphaja diseases.
Samagni: In the balanced state of the functioning tridoshas, the jatharagni is also found to be
balanced and to function normally. The jatharagni effortlessly digests and assimilates ingested
food in a normal time frame without any kind of distress.

Beyond the Gut

As described above then, the jathargni is mainly concerned with the processes involved in
gastrointestinal digestion. There are, however, two aspects to jathargni viz., (a) local and (b)
systemic. The local relates to factors which are directly related to the digestion of food materials
in the maya and pakvaya, corresponding to the gastric and intestinal digestion.
The systemic aspect relates to the Ayurvedic understanding that the jathargni contributes to the
creation and maintenance of the five bhutagnis and the seven dhatvagnis. In other words, the
systemic aspect of agni is its effect on cellular and tissue metabolism, which raises the main
question of this article: Does the jathargnilocated in the distal stomach and proximal
duodenumhave distant effects on every kind of cell and tissue throughout the body? It would
seem that this is precisely what Ayurvedic shastra is telling us. But how is this possible and is
there a modern medical or anatomical explanation of a possible mechanism? What makes the
question more intriguing is that the seven bodily tissues (i.e. blood, blood cells, muscle, fat,
bone, marrow, etc.) are not generally located in only one organ or area but are spread out
throughout the body.

We know for certain that there are no nerve fiber connections between the stomach-duodenum
(maya-grahani) region and the seven bodily tissues. However we have known for some time
that there are many hormonal substances secreted from the stomach and duodenum and widely
distributed which have important physiological effects. Most of these documented effects are
local in nature and have actions limited to other regions of the digestive system. For example, the
effect of the duodenal hormone secretin is to promote the secretion of pancreatic juice; also fat
entering the stomach stimulates the mucosal cells of the duodenum (grahani) to secrete the
hormone cholecystokinin which in turn stimulates the gallbladder to secrete bile.

Several other intestinal hormones and chemicals, elaborated by the duodenal mucosal glands,
such as gastrin, GIP, motilin, enterogasterone support different aspects of digestion through
regional effects. However, Ayurvedic writings seem to indicate the existence of factors, most
likely hormonal secretions, which help regulate--either directly or indirectly--tissue-metabolism,
outside of the digestive system and in fact systemically in tissues throughout the body.

There are other possible mechanisms by which subtle connections could exist between seemingly
distant and diverse aspects of the human physiology. Consider the peculiar human embryonic
cell structure known as the neural crest which forms from the primitive ectoderm layer sixteen
days after fertilization. At this stage the human embryo is 0.4 mm long (< inch). Neural crest
cells are a transient, pluripotent, andmost importantlymigratory cell population unique to
vertebrates that gives rise to a diverse cell lineage including melanocytes, craniofacial cartilage
and bone, smooth muscle, thyroid, thymus, adrenomedullary, carotid, cardiac, cranial nerves (V,
VII, IX, X), peripheral and enteric neurons and glia.
Now according to recent insights from a quantum mechanical concept known as entanglement,
any two objects (say two electrons or two neural crest cells) that have ever interacted are then
forevermore connected and entangled. In other words, what happens in one object
instantaneously affects the other object despite the lack of any physical connection between
them. This has been proven without a doubt. Quantum mechanics is revealing very strange things
about life and realitythings that we do not understand and even disturb us. For instance,
entanglement exists even if the interaction is due to both objects never interacting with each
other but rather with a common third object. In essence quantum mechanics is telling us not only
that all cells and tissues in our bodies are connected but that we are living in a world of universal
connectedness. Thus all of the tissues which originated in the neural crestincluding thyroid
tissuecould remain entangled despite their eventual migration to distant areas.

Figure1. Relationship of primordial endodermal thyroid cells to the mesoderm

Here is another example. The figures above are schematic illustrations of germ layer interactions
during formation of the primitive gut tube of the human embryo at approximately 2 weeks. (A)
The endoderm (green) is in close proximity to the lateral plate/cardiogenic mesoderm (purple),
providing an anatomical foundation for cross-signalling between cell populations (boxed region;
see B). The spatial relationship in early development between the endoderm destined to a thyroid
fate and lateral plate mesoderm/cardiac mesoderm has not yet been clearly defined. (B)
Mesodermal cells may in some way elaborate signals of as yet unknown nature that affect the
morphogenesis in the adjacent ventrolateral endoderm. Moreover, signalling in the opposite
direction (i.e. from endoderm to mesoderm) also occurs. The endoderm in this location contains
cells in which thyroid progenitor cells are specified before entering the thyroid placode in the
pharyngeal floor not yet formed. (C) After the gut tube is closed, the thyroid placode is located in
the midline of the pharyngeal endoderm directly adjacent to the developing heart.

Systemic influence of Jathargni

As regards the general or systemic influence alleged to be exercised by jathargni through

dhatvagni on general metabolism, we note several relevant observations contained in the
Ashtanga Hridaya and the Charaka Samhita.
"Fractions of kayagni (jathargni), established in its own place (the stomach), are distributed to
and permeate all the dhatus. A decrease of it (below the normal) allows for an increase of the
dhatus, while an increase of it (above the normal) makes for a decrease of the dhatus." (AH Su.
11:34).

This sloka poses an apparent paradox because it states that an increase in dhatvagni causes a
decrease in that respective dhatu. This can perhaps be clarified by considering the clinical
presentation of the condition spoken of as atyagni described by Charaka (and other authorities)
which bears a striking resemblance to the symptomatology of the hypermetabolic state
sometimes associated with the hypo- or hyperactivity of the thyroid gland. Says Charaka,
"In a person, in whom kapha undergoes decrease and pitta becomes excited, aided by vata the
excited pitta extends to the pachakasthana where, it augments pachakagni into hyperactivity. The
pachakagni thus augmented, together with vata in the body, which latter has been rendered very
dry rapidly and with frequency digests the food ingested on account of its intensity, as soon as
the food is eaten. Having thus consumed the available food, it (agni) begins to consume the
sharira dhatus, such as rakta etc. The person is then afflicted with extreme asthenia and diseases,
leading ultimately to death. His hunger for food appears to be relieved when food is taken, but,
he soon after feels faint and restless and develops thirst, dyspnea, burning and other disorders of
excessive fire. (CS Chi. 15:217-221 )

| || (:)

Sapta bhirdeha dhtro dhtavo dvividham puna | yath svamagnibhi pkam ynti kitta
prasdavat||

The dhatus supporting the body are ultimately converted (metabolized) by one of the seven
corresponding agnis into one of two substances essence or waste. (CS Chi. 15:15) (Also see AH
Sa 3:49-51)

Two important points emerge out of these references. (i ) pachakagni, located in its own place
between the pakvaya and maya, contributes parts of itself to the dhatus and, ( ii ) the
moieties of pachakagni present in the dhatus, when excessive/hyperactive, leads to their atrophy
or if hypoactive, to their hypertrophy.

These points may be (cautiously) illustrated by considering the hyper- and hypo-metabolism
associated with the modern conditions of hyper- and hypothyroidism. It is, however, important to
note that exact correlations between modern diseases and Ayurvedic diseases are rare. With this
caution in mind, it is interesting to compare the striking parallels of thyroid hormone to the
concept of the jathargni reaching and functioning in the dhatus as dhatvagni.

Galaganda

To be precise, there is nowhere any direct mention of thyroid gland in any classical Ayurvedic
writings until the twentieth century. But a disease by the name galaganda is mentioned in the
samhitas of the Vedic Period. The earliest description of neck swelling is actually found in the
Atharva Veda (c.1000 BC) by the name apachi. Charaka first described galaganda as one of the
twenty varieties of sleshma vikaras. Susruta states that out of the seven layers of skin, the sixth
layer--Rohini--is galaganda rogadhistana (Su.Sa.4/4). In Nidanasthana he described galaganda as
two encapsulated swellings in the anterior angle of the neck, which hang like a scrotum
(Su.Ni.11), whereas Charaka described galaganda as a solitary swelling. (Ch.Ch.11). The
Kashyapa samhitakara added that parts of the country which are cold, damp, with densely grown
tall trees, water stagnation and heavy rains may support development of galaganda.

From the above descriptions one can see how galaganda can be correlated with goiter or some
other pathology, where thyroid function may or may not be affected. But hypothyroidism is not
just a localized disease. It has many symptoms related to many systems of the body. So from the
scant descriptive and etiological information left to us in the samhitas, it is not possible to
extrapolate hypothyroidism from galaganda.
According to more modern Ayurvedic teachings, the thyroid gland belongs to Majja dhatu (bone
marrow). The brain is considered Majja dhatu as it too is a soft tissue encased in bone. Majja is
dominated by Kapha dosha. The colloidal contents of the thyroid follicles certainly reflects this
dosha as does its embryological origins in the endodermal germ layer. (Its parafollicular cells
which make calcitonin actually derive from ectoderm.)
Observing the general characteristics of thyroid function we can easily see Pitta dosha as the
dominant force. Pitta is responsible for all of the metabolic actions carried out by the thyroid
gland. The principle function of thyroid hormone is to act as a catalyst, a kind of 'spark', for the
maintenance of oxidative metabolism in most tissues. Stated in another way, the principal
function of thyroid gland is to regulate the rate of cellular metabolism. The amount of input the
cells receive from thyroid hormone will determine how briskly they perform their functions.

Effects of Thyroid Hormone

We know thyroid hormone certainly exercises profound influence on tissue metabolism

throughout the body. Abnormalities in the secretion of this hormone have been shown to be
responsible for engendering far-reaching metabolic effects.
Thyroid hormone, as is well known, normally activates cellular oxidative processes throughout
the body. The exact mechanism by which it acts is not fully understood.

We do know that receptors for thyroid hormones are intranuclear DNA-binding proteins that
function as hormone-responsive transcription factors, very similar conceptually to the receptors
for steroid hormones.

Thyroid hormones enter cells through membrane transporter proteins. Once inside the nucleus,
the hormone binds its receptor, and the hormone-receptor complex interacts with specific
sequences of DNA which act as promoters of responsive genes. The effect of the hormone-
receptor complex binding to DNA is to modulate gene expression, either by stimulating or
inhibiting transcription of specific genes.
Excessive thyroid hormone induces a significant rise in basal oxygen consumption by tissues or
hyper-metabolism. The condition described as atyagni (lit. excessive agni) is also known as
bhasmaka. The word bhasmaka literally means to reduce to ashes or to burn. On the other
hand, an insufficiency of this hormone is followed by a reduction in the oxidative reaction.
While it is, however, necessary to guard ourselves against confusing or mixing up hypo-
metabolism with hypo-thyroidism, thyroid hormone is known to act as a catalyst to both
maintain and increase the oxidative processes in the many tissues.

It is in fact likely that all cells in the body are targets for thyroid hormones. A few of the more
important effects of thyroid hormone are discussed briefly below.

Metabolism: Thyroid hormones stimulate diverse metabolic activities in most tissues, leading to
an increase in basal metabolic rate. One consequence of this activity is to increase body heat
production, which is related to increased oxygen consumption and rates of ATP hydrolysis. The
relation of thyroid hormone to agni is that of wind blowing on the embers of a fire.
 Lipid metabolism: Increased thyroid hormone levels stimulate fat mobilization, which
increases concentrations of plasma fatty acids in. Furthermore, they also stimulate fatty acid
oxidation in many tissues. Plasma concentrations of cholesterol and triglycerides are inversely
correlated with thyroid hormone levels, making increased blood cholesterol concentration a
useful diagnostic sign of hypothyroidism.

Carbohydrate metabolism: Thyroid hormones stimulate almost all stages of carbohydrate

metabolism, including amplification of insulin-dependent entry of glucose into cells and
increased gluconeogenesis and glycogenolysis to generate free glucose. It also increases
excretion of nitrogen and calcium. The individual feels hot all the time and, despite ravenous
food consumption, body weight may decrease.

Growth and Development: Thyroid hormones, together with growth hormone, are clearly
necessary for normal growth in children and young animals, as evidenced by the growth-
retardation observed in thyroid deficiency. A classical experiment shows how tadpoles deprived
of thyroid hormone fail to undergo development into frogs. Of critical importance in mammals is
the fact that normal levels of thyroid hormone are essential to the development of the fetal and
neonatal brain. Deficits in of memory, intellect and thought, , dry rough skin, thin brittle hair,
hair fall, Muscle stiffness, aching, myalgias, cramps, weakness and fatigue, myxedema,
constipation, and hoarseness of the voice.

Cardiovascular system: Thyroid hormones increase heart rate, cardiac contractility and cardiac
output. They also promote vasodilation, which leads to enhanced blood flow to many organs.
Hypothyroidism can produce cold intolerance and hypotension.
Central nervous system: Both decreased and increased concentrations of thyroid hormones lead
to alterations in mental state. Too little thyroid hormone, and the individual tends to feel
mentally sluggish, while too much induces anxiety and nervousness.

Reproductive system: Normal reproductive behavior and physiology is dependent on having

essentially normal levels of thyroid hormone. Hypothyroidism in particular is commonly
associated with menstrual irregularities, infertility and loss of sex-drive.

As pointed out earlier, it is not sought here to identify thyroid hormone with the small moieties
of jathargni stated to be contributed to the dhatus. Nonetheless, the possibility of some factor or
a complex of factors--possibly hormonal--located in the duodenum which may exercise a
regulatory influence on the thyrotrophic functions of the anterior pituitary gland, can be
visualized. This idea is consistent with the continuing discovery of various hormonal substances
in the duodenal mucosa; the possibility of perhaps another hormone which could have thyroid-
regulating actions is certainly not farfetched. Or perhaps hitherto unknown activities of known
intestinal hormones may come to light. One example is vasoactive intestinal peptide (VIP),
whose main actions are to relax the lower esophageal sphincter, stimulate secretion of water into
pancreatic juice and bile, stimulate secretion of water and electrolytes, and to dilate peripheral
blood vessels. It has been found that this intestinal peptide has far-reaching extra-intestinal
actions including the stimulation of the heart and thyroid gland and influence over certain aspects
of human light-dark circadian rhythms.
As another example, cholecystokinin (CCK) is an intestinal hormone whose main function is,
upon detection of fats entering the duodenum, to hormonally signal the gallbladder to contract
and the stomach to slow down the speed of digestion so the small intestine can effectively digest
the fats. However, recently CCK has been found to have dopamine-enhancing effects in the brain
(which has its own CCK receptors!) which affect mental status, movement coordination, and
appetite.

These are only a few examples from hundreds in the scientific literature. The brain, specifically
the hypothalamus, plays a highly critical role in the regulation of energy metabolism, nutrient
metabolism, and the control of feeding behaviors. The gastrointestinal tract is intimately
connected to the actions of the hypothalamic-pituitary axis via the release of a plethora of
peptides that exert responses within the brain.

Conclusion

This paper simply poses the question why there could not be a similar factor produced in the
duodenal mucosa which might regulate the production of thyroxine (T4) through the agency of
the hypothalamus, anterior pituitary, or other brain region? The rationale to conduct research in
this direction is the emphasis placed by the Ayurvedic sages on the connection between
jathargni (in the gut) and dhatvagni (disseminated throughout every tissue) and, in particular,
the contribution the former is known to make to the latter. The views of the ancient sages on this
subject are worthy of our unrestrained consideration, as they come from pure truth-seekers who
have transcended all passion and ignorance by means of sadhana and knowledge. Their
understanding of life is eternal, complete and untainted truth. They do not give expression to
what is not truth. The verses recorded in the ancient texts are the guiding light for we who
humbly follow in their footsteps.