The different types of Agnis mentioned through various treatise can be logically narrowed down to the 13 Agni’s mentioned by Charak and 5 Agni’s mentioned by Sushrut Evaluating further, Sushrut’s Agni are nothing different than transformation of entities at the 5 levels of Pitta at their subsequent locations. It does not give a seperate approach to understand the concept of Agni devoid of Pitta Dosha . Now, there is a question as to whether Pitta and Agni are both the same or are different? Does any area exist of Agni without Pitta, or is it that Pitta is Agni? According to Acharya Sushruta, there is no existence of any other Agni in the body without Pitta,. Pitta has the attributes of Agni because of which it causes combustion and digestion, in the body In a secondary sense. Pitta itself is called Agni and hence Sushruta has concluded there is no separate existence of Agni independent of Pitta But the quotation of Acharya Sushruta, further confuses where it clearly indicates that Pitta dosha and Agni are different “Dalhana”, the commentator on Susruta Samhita has made efforts through Pratyeksa or direct observation; Anumana or inference and Aagama or authoritative scriptures to justify the conclusion drawn by Susruta that Agni is the same as Pitta However Dalhana has made a subtle distinction between Agni and Pitta explaining that Pitta is endowed with Taste Attributes & Potency, whereas Agni, is devoid of all such qualities There are certain other views which consider Agni as a subordinate of Pitta though not distinct from it which adds to further confusion. These are mentioned by various authors Acharya Marichi has emphasized that the Agni present in Pitta gives good or bad results when it is normal or disrupted Acharya Bhoj also considers Pitta as Agni as the digestive fire included within Agni which is specially meant for For different metabolic activities of the body like; Pachan, Deepan etc Chakrapanidatta in his commentary on Charak Samhita further comments on the subordinate relationship as “Pittantargatta” which states that the function of Pitta inside the body is not combustion but its work is to provide heat of Agni. The following references in ayurvedic texts make a clear distinction between Pitta and Agni Ghee or clarified butter alleviates Pitta but stimulates Agni. Goat’s milk and fish cause aggravation of Pitta . but they do not stimulate Agni Sleeping during the day time causes aggravation of Pitta but it subdues Agni. Bhavmisra has given a clear solution to this problem. According to him, it is the Ushna or heating attribute of Pitta which is responsible for its functions like Pachana, Ranjana and Darshan Therefore, Agni does not exist independent of Pitta. Pitta though composed of 5 Mahabhutas is dominated by Agni & Aapah and bears the characteristic features of both these Mahabhutas. It is the predominance of Agni and reduction of Aapah mahabhuta which enables Pitta to perform functions like digestion It is this modified state of Pitta which is called Agni Though in reality Pitta and Agni are two different entities because of their eternal association, in practice, these are treated as synonymous Agni does not exist independent of Pitta Pitta in addition has Aapah mahabuta properties like Drava, Visra & Adhogami whereas Agni has opposite attributes Iron Vessel is not hot but when it is heated a distinction can-not be made Between the iron vessel and the heat that emanates from it Similarly, Agni, though possessed with different properties in a strict sense cannot be differentiated from Pitta This Agni, as an inseparable component of Pitta circulates all over the body through different channels to sustain life because of which it is called Kaya-Agni In this context Amarkosa gives a definitive synonym of Agni as “Appittam” which should be interpreted as “Aapah rahitam Pittam’ which implies that Pitta free from Aapah mahabhuta should be equated to Agni.