fitnessblog

Article by Dr Raghuram Y.S. MD (Ay) & Dr Manasa S, B.A.M.S

Padarthas means anything which exists, can be named and conceptualized in the creation falls under the category of Padartha. It simply means – ‘objects of experience’. According to Vaisheshika school, Padarthas can be grossly classified into Bhava Padarthas (real existent things) & Abhava Padarthas (non-existent things).

According to Vaisheshika school, the Bhava Badarthas i.e. true existent things are six in number. They are called Shad Padarthas i.e. six substances. They are –

1. Dravya – substances
2. Guna – qualities
3. Karma – actions
4. Samanya – generality
5. Vishesha – particularity
6. Samavaya – inherence

Ayurveda also has accepted the same six padarthas.

Acharya Charaka has given a different chronology of these six padarthas. In this article we will discuss Charaka’s chronology of Padarthas and a small hypothetical discussion on the possible reason for a different and unique chronology given by the Acharya.

Acharya Charaka’s unique chronology of Padarthas and possible reasons for the same

सामान्यं च विशेषं च गुणान् द्रव्याणि कर्म च||२८||
समवायं च तज्ज्ञात्वा तन्त्रोक्तं विधिमास्थिताः|
लेभिरे परमं शर्म जीवितं चाप्यनित्वरम् ||२९|| (Cha.Su.1/28-29)

Acharya Charaka says that the revered sages visualized the six padarthas with their divine intuitive powers. They are –

1. Samanya – common, generality
2. Vishesha – specialty, particularity
3. Guna – qualities
4. Dravya – substances
5. Karma – actions
6. Samavaya – inseparability, inherence 

After thoroughly knowing these padarthas, the sages acted on the prescriptions as explained in the science. Due to this, they attained highest levels of well-being and an inexhaustible longevity of life.

Here, we can see that the chronology of padarthas given by Charaka is quite different and unique.

Related AIAPGET Questions

1. What is the right chronology of Padarthas mentioned by Acharya Charaka?
2. Dravya, Guna, Karma, Samanya, Vishesha and Samavaya
3.   Samavaya, Vishesha, Samanya, Guna, Dravya and Karma
4. Samanya, Vishesha, Guna, Dravya, Karma and Samavaya
5.   Dravya, Samanya, Vishesha, Guna, Karma and Samavaya

Ans – c.

2. Acharya Charaka has enumerated the Shad Padarthas in –
3. Charaka Vimana Sthana Chapter 1
4.   Charaka Sharira Sthana Chapter 1
5. Charaka Sutra Sthana Chapter 1
6.   Charaka Kalpa Sthana Chapter 1

Ans – c.

Probable Reasons (hypothetical discussion)

When we see the actual and most popular chronology, we understand that the Dravya has been mentioned first and given more importance in comparison to the other padarthas. Dravya means substance. It is the substance which is very important because it beholds the Gunas i.e. qualities or attributes and Karma i.e. the actions.

Ashraya-Ashrayi Relationship – Gunas and Karmas cannot independently exist and they need an abode to live. This ashraya or home for Gunas and Karmas is provided by Dravya. So, if there is a substance, it needs to have its qualities and actions embedded in it, bound together in an inseparable relationship. If Dravya is Ashraya i.e. residence, Gunas and Karmas are the Ashrayis i.e. dependents / residents.

The karmas and gunas cannot be separated from drava until and unless the dravya is destroyed. As discussed, that which binds the dravya with its gunas and karmas is an inseparable relationship. This inseparable relationship is yet another padartha called Samavayi, which is popularly put at the end of the list of padarthas i.e. the 6th padartha.

Samanya means ‘the rule of commonality’. It is used to increase or enhance the components, attributes, actions or features. Vishesha means ‘the rule of difference’. It is used to decrease or deplete the components, attributes, actions or features. Both these are mentioned as fourth and fifth padarthas. They form an integral part of Ayurveda Healing / Curing fundamentals. They also form the foundation principles for ‘Samya-Vaishamya’ Chikitsa Siddhanta i.e. treatment of diseases by applying the principles of commonality and differences. Samya and Vaishamya are also the words which are derived from Samanya and Vishesha and mean the same.

Why this unique chronology by Acharya Charaka?

When something is described in a chronology, we often get a doubt if it is a random classification in chronology without the intent of chronological presentation or if it is a classification in chronology with intent and clarity with a purpose of doing it. I guess it is the second case in this context, as is always with whatever has been presented in Charaka Samhita. Considering this, I will try to put in my interpretations of Acharya Charaka’s unique chronology of the shad padarthas.

Samanya and Vishesha come first in the Charaka’s chronology because they are the padarthas which are highly useful in treating diseases.

Samanya restores the body components which have been lost. The medicines, foods and activities we use in therapy in this context will have qualities similar to those components or attributes which have been lost in the body. For example, Masha or blackgram has qualities of Mamsa i.e. meat. So, it is used to restore the muscle bulk or strengthen the muscles. Herbs which have ushna – hot and tikshna – penetrating properties enhance Agni – digestive fire and hence correct metabolism, because they have properties similar to those of Agni and hence used as Deepana – fire enhancing herbs. Example – ginger, long pepper, black pepper, cumin seeds etc. The same Padartha can contribute towards pathology. For example, when kapha-increasing foods which are rich in cold and unctuous qualities are used in excess, they increase kapha and lead to kapha disorders. The remedy will be Vishesha – administration of ‘anti-kapha’ medicines, foods and therapies.

Vishesha on the other hand, acts opposite of Samanya. The medicines, foods and activities we use in therapy herein will have qualities opposite to those components or attributes which have increased in the body. Owing to these qualities this Padartha would act as depleting therapy in contrast to Samanya which acts as complementing / supplementing therapy. Example – hot foods and comforts are given to combat kapha increase or to treat ama and diseases caused due to ama. Hot foods and comforts have qualities opposite to those of kapha and ama. Remedies to the diseases which become part and parcel of treatment principles generally operate because of the Vishesha principle. This is the foundation for dosha and disease specific treatments (dosha pratyanika and vyadhi pratyanika chikitsa). Likewise, the same padartha can contribute towards pathology. For example, when foods or activities which are of opposite nature or qualities of those of tissues are taken, they destroy the tissues and lead to diseases and loss of strength and immunity. The remedy will be Samanya – administration of medicines, foods and therapies which would enhance the lost tissues – like Rasayana, Balya, Brimhana treatments.

Since Samanya and Vishesha principles form the bulk of treatment of Ayurveda, Acharya Charaka has included them at the top of ‘Padarth List’ in the chronology of Padarthas.

Gunas are placed third in the list of Padarthas. This is because, Samanya and Vishesha are dependent on the qualities contained in the dravya causing them.

Dravya is placed fourth in the list of Padarthas because it beholds the gunas which are responsible for the samanya or vishesha effect of the dravyas.

Karma is the action of dravya. The action of dravya happens in the form of samanya or vishesha owing to the gunas contained in the dravya. Therefore, Karma is placed fifth in the chronology of Padarthas.

Samavaya is coexistence. Everything happens when Dravya and the gunas and karma contained in them coexist and cooperate. This inseparable relationship between the mentioned padarthas is the basic foundation to understand the mode of action of anything used in the treatments. Therefore, Samanya, the binding substance, has been placed at the bottom of the list.

Just before concluding

Finally, this unique chronology of Padarthas by Acharya Charaka shows that the arrangement of padarthas in this order was not just to break the pattern but was to prioritize the list in accordance to what is needed for clinical practice and what fits where in the school of learning of Acharya Charaka. In fact, Acharya Charaka himself has given most patterns and chronologies to the divine Ayurveda Medical System which have been either followed as such or manipulated and differentially understood as per convenience in the later eras with the advancement and evolution of Ayurveda Shastra.

Dravya may be the most important Padartha but Acharya Charaka placed Samanya and Vishesha at the top and advocated the importance of the same, because he was a clinician and understanding these padarthas is very important for all physicians who are all set for Ayurveda way of clinical practice.

This sweet potato breakfast casserole is the definition of dump-and-bake easy! Just toss frozen sweet potato tater tots, precooked sausage, veggies, and a creamy egg mixture into a baking dish and let the oven do all the work. It’s my go-to recipe when I want a high-protein breakfast that feeds a crowd without spending all morning in the kitchen.

Why You’ll Love This Sweet Potato Breakfast Casserole

• Dump and bake simplicity: No pre-cooking required — just mix everything in the baking dish and pop it in the oven.
• High protein: Packed with 12 eggs, cottage cheese, and precooked turkey sausage for a breakfast that actually keeps you full.
• Healthier twist: Sweet potato tater tots add a subtle sweetness and more nutrients than regular tots.
• Feeds a crowd: Makes 9 generous squares — perfect for weekend brunch, holiday mornings, or weekly meal prep.

Featured Ingredients

• Sweet potato tater tots: The star of the show! They hold their shape during baking and add a lightly sweet, crispy base. I used Alexia brand, but any brand works.
• Precooked turkey sausage: Using precooked sausage means zero extra prep. I love Aidells Chicken Apple Sausage for a hint of sweetness, but any precooked sausage will do.
• Cottage cheese: This is the secret ingredient! It makes the egg base incredibly creamy and adds extra protein without any heavy cream or milk.
• Hot sauce: Just a tablespoon adds a subtle kick that balances the sweetness of the tots and sausage. You won’t taste heat — just flavor.
• Cheddar cheese: A golden, bubbly layer of melted cheddar on top is the finishing touch that makes this casserole irresistible.

How to Make Sweet Potato Breakfast Casserole

This casserole truly could not be easier. You’ll dump frozen sweet potato tater tots, diced veggies, and chopped precooked sausage right into a greased 9×13 baking dish. Whisk together eggs, cottage cheese, salt, and hot sauce, then pour the mixture over everything and give it a good stir. Cover and bake until set, then uncover, pile on the cheddar cheese, and crank up the heat until it’s golden and bubbly. Let it rest for a few minutes, slice, and serve!

Top Tips

• Cover first, then uncover: Baking covered for the first 45 minutes ensures the eggs cook through without the top browning too quickly. Uncovering for the last 15 minutes lets everything set and get slightly crispy on top.
• Let it rest before slicing: Giving the casserole 5 minutes to rest after baking lets the eggs firm up so your squares hold together beautifully.
• Make sure eggs cover everything: After mixing, press the ingredients down gently so the egg mixture covers all the tots and sausage. This ensures even cooking throughout.
• Any sweet potato tots work: I used Alexia brand, but any frozen sweet potato tater tot will work great in this recipe.
• Swap the sausage: Any precooked sausage works here — chicken sausage, pork sausage, or even plant-based sausage links.

Variations

• Different cheese: Swap cheddar for pepper jack, Gruyère, or a Mexican cheese blend for a different flavor profile.
• Different protein: Try crumbled bacon, diced ham, or breakfast-style plant-based sausage instead of turkey sausage.
• Add greens: Stir in a couple handfuls of fresh spinach or chopped kale before baking for extra nutrients.
• Add mushrooms: Sliced cremini or baby bella mushrooms are a great addition — just toss them in with the other veggies.
• Regular tater tots: If you can’t find sweet potato tater tots, regular frozen tater tots work perfectly fine.

Storage

• Refrigerator: Store leftover squares in an airtight container in the fridge for up to 5 days.
• Freezer: Wrap individual squares tightly in plastic wrap and store in a freezer-safe bag for up to 3 months.
• Reheat: Microwave individual squares for 1-2 minutes or place them in a 350ºF oven for 10-15 minutes until heated through.

More Breakfast Recipes

FAQ

Introduction and Meaning

Simhasana, commonly known as the Lion Pose, derives its name from the Sanskrit words Simha (lion) and Asana (pose). It is described in classical yoga texts such as the Hatha Yoga Pradipika and the Gheranda Samhita. The posture resembles a lion’s powerful, open-mouthed roar and symbolizes courage, confidence, and freedom of expression.

In the classical text Hatha Yoga Pradipika, Swami Swatmarama identifies Siddhasana, Padmasana, Bhadrasana, and Simhasana as four of the most important asanas, highlighting their significance in yogic practice.

How to Practise Simhasana

According to the Hatha Yoga Pradipika, there are two methods of practising Simhasana.

Technique 1: Classical Simhasana

1.   Sit on the floor with the ankles crossed beneath the body.
2.   Place the right ankle under the left buttock, on the left side of the perineum.
3.   Place the left ankle under the right buttock, on the right side of the perineum.
4.   Keep the spine erect and the body relaxed.
5.   Adopt a partial Jalandhara Bandha by gently lowering the chin toward the chest.
6.   Open the mouth and protrude the tongue outward as far as is comfortable.
7.   Place both palms on the knees, facing downward, with the fingers spread apart.
8.   Maintain normal breathing and hold the posture comfortably.

Technique 2: Simhagarjasana (Roaring Lion Pose)

1.   Sit comfortably in Dandasana (Staff Pose) with the legs stretched out in front of the body.
2.   Bend the right leg and place the right foot beneath the right buttock.
3.   Bend the left leg and place the left foot beneath the left buttock, assuming a Vajrasana-like position.
4.   Separate the knees as wide as is comfortable.
5.   Place both hands on the knees with the palms facing downward and the fingers spread apart or alternatively, place the palms on the ground between the knees, with the fingers pointing toward the body.
6.   Raise the chin approximately 2–3 inches upward and adopt Shambhavi Mudra.
7.   Open the mouth and protrude the tongue outward as far as is comfortable.
8.   Inhale deeply through the nose.
9.   Exhale forcefully through the mouth while producing a lion-like roaring sound, such as “hhaaa”
10. Repeat for a few rounds, then relax and return to the starting position.

Breath and focus 

Inhale deeply and slowly through the nose. Exhale forcefully through the mouth while opening the mouth wide, extending the tongue, and producing a lion-like roaring sound (“hhaaa”).

Coordinate the movement of the tongue, throat, and facial muscles with the exhalation. Gentle gaze at the third eye (between eyebrows) or tip of the nose.

Preparatory Pose for Simhasana :

Vajrasana (Thunder-bolt pose)

Bhadrasana (Gracious pose)

Veerasana (Hero pose)

After pose for Simhasana 

Supta veerasana (reclining hero pose)

Matsyasana (Fish pose)

Benefits of Simhasana

Simhasana offers benefits for both physical and mental well-being.

According to the classical yogic text Hatha Yoga Pradipika, Svatmarama states that Simhasana helps in mastering the three important bandhas (energy locks):

• Jalandhara Bandha – Throat lock
• Mula Bandha – Root lock
• Uddiyana Bandha – Abdominal lock

Physical Benefits

• Relieves tension in the face, jaw, and neck muscles.
• Strengthens and activates the muscles of the throat, tongue, and pharynx.
• May improve voice clarity and vocal awareness.
• Increases blood circulation to the face and neck.
• Supports lymphatic drainage and may help relieve nasal and sinus congestion.
• Enhances awareness of breathing and upper airway function.
• Simhasana, through the practice of Jalandhara Bandha, may enhance thyroid gland activity.

Mental and Emotional Benefits

• Helps release suppressed emotions and facial tension.
• Reduces stress and promotes relaxation.
• Encourages confidence, courage, and self-expression.
• May help shy or introverted individuals become more expressive and communicative.
• Improves focus and mindfulness by directing awareness inward.

Effects on the energy channels

Simhasana strongly stimulates the Vishuddhi Chakra, located at the throat.

The forceful extension of the tongue, opening of the mouth, and contraction of throat muscles help remove energetic blockages associated with communication and self-expression.

Helps activate the three yogic locks (bandhas), which are believed to guide vital energy (prana) through the central energy channel (Sushumna Nadi).

Anatomy Involved in Simhasana (Lion Pose)

• Arms and Hands: The shoulders are slightly flexed and internally rotated as the palms press firmly on the knees. The elbows remain extended, while the fingers are spread apart.
• Neck and Cervical Region: A mild cervical flexion occurs due to the partial Jalandhara Bandha (chin gently lowered toward the chest). The deep cervical flexors, longus colli and longus capitis assist in maintaining neck alignment.
• Face: Simhasana activates the facial muscles, including the orbicularis oris, platysma, buccinator, and muscles of facial expression.
• Spine: Postural support is provided by the erector spinae, multifidus, quadratus lumborum, and transversus abdominis, helping maintain an upright seated posture.
• Hip Joints: The hips are flexed, abducted, and externally rotated. The gluteus maximus, gluteus medius, piriformis, obturator internus, contribute to stabilization of the pelvis.
• Knees: The knees remain flexed throughout the posture.
• Ankles and Feet: The ankles are plantar-flexed and crossed beneath the body.
• Core Muscles: The transversus abdominis, multifidus, diaphragm, and pelvic floor muscles work together to stabilize the trunk and support spinal alignment during the pose.

Precautions and Contraindications

• Avoid Simhasana in cases of acute knee, ankle, or hip injuries, and after recent surgery involving these joints.
• Individuals with severe arthritis or weak or unstable knees, ankles, or wrists should practice with caution or appropriate modifications.
• Those with temporomandibular joint (TMJ) disorders should avoid excessive mouth opening.
• Practice with caution during pregnancy and in cases of uncontrolled hypertension.
• Discontinue the posture if it causes pain, dizziness, or significant discomfort.

Common Mistakes During Simhasana Practice

• Slouching or rounding the spine instead of maintaining an upright posture.
• Excessive strain in the face, jaw, throat, or neck.
• Holding the breath or breathing irregularly during the posture.
• Performing the posture with tension in the shoulders rather than keeping them relaxed.
• Forcing the posture beyond one’s comfortable range of motion.

Modifications for Simhasana

• Sit on a folded blanket, cushion and practice in a comfortable cross-legged position if the posture is uncomfortable
• Keep the mouth partially open and extend the tongue only as far as comfortable if there is jaw discomfort.
• Place a folded blanket under the knees or ankles for additional support.
• Use wall support for the back if maintaining an upright posture is difficult.

References 

Hata Yoga Pradipika – Swami Mukthibodhananda

Pawar NP, Khandekar V, Jain S. Role of Simhasana in the management of hypothyroidism: a review. J Ayu Int Med Sci. 2023;8(3):116-119.

Choudhary D, Yadav SK, Samagandi K, Kumar P. Conceptual study of Simhasana: an analytical review. Asian J Sci Technol. 2019;10(11):10438-10441.

Gheranda Samhita

Anatomy of Hata Yoga – H David Coulter

This article is authored by Dr Ashwini Bhat, Head of the Yoga & Physiotherapy Department at Easy Ayurveda Hospital.

For personalized guidance and answers to your health concerns, click below to consult Dr Ashwini Bhat online Via Google Meet:

https://www.easyayurveda.com/yogadoc/       

Article by Dr Raghuram Y.S. MD (Ay) & Dr Manasa S, B.A.M.S

We know that Agni – digestive fire is of four types. They are –

1. Mandagni
2. Tikshnagni
3. Vishamagni and
4. Samagni

This classification is made on the basis of dosha influence on these Agnis. Mandagni, Tikshnagni and Vishamagni are found in persons predominant with kapha, pitta and vata respectively. Samagni is a status when the agni is influenced by balanced tridoshas. This is also a state of agni in healthy individuals and forms an important indicator for Swastha – healthy individuals. The same doshas which are predominant in the person will also by nature influence the agni.

Bala Bheda Agni Vargikarana by Charaka & Need to Know

Need for Study – Acharya Charaka has described the same four kinds of Agnis in Charaka Vimana Sthana Chapter 6, Verse 12 from a different angle. He has described them from the perspective of Bala Bheda i.e. strength of the Agni. This explanation will help us to clinically understand the strength, capacity and limitations of these Agnis. This knowledge in turn will help the physicians to address agni imbalances in the diseases that they are treating.

Types of Agni based on Bala Bheda

अग्निषु तु शारीरेषु चतुर्विधो विशेषो बलभेदेन भवति| तद्यथा- तीक्ष्णो, मन्दः, समो, विषमश्चेति| तत्र तीक्ष्णोऽग्निः सर्वापचारसहः, तद्विपरीतलक्षणस्तु मन्दः, समस्तु खल्वपचारतो विकृतिमापद्यतेऽनपचारतस्तु प्रकृताववतिष्ठते, समलक्षणविपरीतलक्षणस्तु विषम इति| एते चतुर्विधा भवन्त्यग्नयश्चतुर्विधानामेव पुरुषाणाम्| तत्र समवातपित्तश्लेष्मणां प्रकृतिस्थानां समा भवन्त्यग्नयः, वातलानां तु वाताभिभूतेऽग्न्यधिष्ठाने विषमा भवन्त्यग्नयः, पित्तलानां तु पित्ताभिभूते ह्यग्न्यधिष्ठाने तीक्ष्णा भवन्त्यग्नयः, श्लेष्मलानां तु श्लेष्माभिभूतेऽग्न्यधिष्ठाने मन्दा भवन्त्यग्नयः ||Cha.Vi.6/12

Depending on their strength and intensity (in terms of handling, digesting and transforming the food we consume), the Agni present in our body can be classified into four types. They are –

1. Tikshna Agni – severe, strong or intense digestive fire
2. Manda Agni – low digestive fire
3. Sama Agni – normal and balanced digestive fire
4. Vishama Agni – irregular digestive fire

Further, Acharya Charaka discussed these Agnis on the basis of their bala – strength and intensity.

Tikshna Agni: तत्र तीक्ष्णोऽग्निः सर्वापचारसहः

It is defined as Sarva Apachara Saha i.e. the fire which tolerates all kinds of insult, irregularities, and wrong-doings (food consumed breaking the rules and etiquettes of food) and food related misconducts. This means to tell that, in spite of taking liberties in relation to quality, quantity and timing of food and being experimental or adventurous about it, the fire will tolerate these foods and is not easily affected or influenced by irregularities or imbalances of the foods we consume. That doesn’t mean one needs to be out of ‘caution zone’ and go overboard or be overtly adventurous.

Manda Agni: तद्विपरीतलक्षणस्तु मन्दः

Acharya Charaka describes this fire with the words ‘Tad Viparita Lakshanastu’ i.e. the digestive fire which has opposite features of those of Tikshna Agni. This Agni is Sarva Apachara Asaha i.e. unlike Tikshna Agni, Manda Agni, which is basically mild and weak in nature, will not tolerate insults, irregularities, wrong-doings or food related misconducts. That means to say that the person cannot take liberty in making choices regarding quality, quantity and timing of food and can definitely not be adventurous. They need to exercise extra caution in taking care of their Agni and also to keep it in a state of balance. Even small irregularities or indiscipline will disturb this type of agni and its functioning.

Sama Agni: समस्तु खल्वपचारतो विकृतिमापद्यतेऽनपचारतस्तु प्रकृताववतिष्ठते

Sama Agni i.e. a balanced state of agni gets disturbed, impaired and imbalanced even when it gets affected by minor Apachara – irregularities, insults, wrong-doings or misconducts. On the other hand, this Sama Agni maintains its normalcy as long as one does not get indulged in apachara. So, in order to keep it in a state of balance, one should monitor the quality, quantity, time and etiquettes of food on every single day and make it a habit of not deviating from good food practices.

Vishama Agni: समलक्षणविपरीतलक्षणस्तु विषम इति

Vishama Agni is that which is irregular in nature. It sometimes shows sama lakshanas and sometimes viparita lakshanas due to the impact of apachara. This means to say that, unlike sama agni, vishama agni sometimes gets impaired, disturbed or imbalanced and sometimes it does not get impaired due to irregularities, insult, wrong-doings or misconducts related to food practices. These people can sometimes tolerate apachara related to food and the agni behaves normally. At other times, these persons cannot tolerate apachara and as a result, the agni behaves abnormally. The digestion pattern is variable and highly unpredictable. This is due to the influence of vata on the AGNI, which by itself is fluctuating and unpredictable in nature.

Further on

Acharya says that these four types of Agni occur in four types of individuals. In persons having balanced vata, pitta and kapha, the agni is also normal and balanced.

Vishama Agni and Vata – In those having predominance of vata, the agni will be irregular – vishama agni, due to the affliction of influence by vata on agni and its site.

Teekshna Agni and Pitta – In those having predominance of pitta, the agni will be sharp, strong, intense and penetrating in nature – tikshna agni, due to the affliction of and influence by pitta on agni and its site.

Mandagni and kapha – In those having predominance of kapha, the agni will be mild and weak in nature – mandagni, due to the affliction of and influence by kapha on agni and its site.

Samagni and Tridosha Balance – In those having balance of doshas, malas and dhatus in their body, the agni will be balanced in nature – sama agni, due to the influence of balanced tridoshas on agni and its site.

Related AIAPGET Question

1. Which of the following is Sarvapachara Sahah (Cha.Vi.6/12)
2. Mandagni
3. Tikshnagni
4. Vishamagni
5. Samagni

Ans – b. Tikshnagni.

2. The Agni which has been described by Acharya Charaka as ‘tad viparita lakshanastu’ is – (Cha.Vi.6/12)
3. Tikshnagni
4.   Samagni
5. Vishamagni
6.   Mandagni

Ans – d. Mandagni. (Mandagni has viparita lakshana of Tikshnagni)

3. The Agni which is Sarvapachara Asahaha is (Cha.Vi.6/12)
4. Tikshnagni
5.   Samagni
6. Mandagni
7.   Vishamagni

Ans – c. Mandagni.

4. खल्वपचारतो विकृतिमापद्यतेऽनपचारतस्तु प्रकृताववतिष्ठते – as per Charaka, describes which Agni? (Cha.Vi.6/12)
5. Samagni
6.   Vishamagni
7. Mandagni
8.   Tikshnagni

Ans – a. Samagni.

5. The agni described by Charaka as – समलक्षणविपरीतलक्षणस्तु is – (Cha.Vi.6/12)
6. Tikshnagni
7.   Vishamagni
8. Mandagni
9.   Samagni