An overview on concept of Jatharagni and its role in Amotpatti

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REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 199 An overview on concept of Jatharagni and its role in Amotpatti Dr. Sarang Ambulgekar 1 , Dr. G. N. Kannolli 2 , Dr. M. R. Sajjanshetty 3 1 Post Graduate Scholar, 2 Assistant Professor, 3 Professor & HOD, Department of P.G. Studies in Samhita & Siddhanta, Sri Vijay Mahantesh Ayurvedic Medical College, Ilkal, Karnataka, INDIA. I NTRODUCTION Among the oldest science in the world, Ayurveda is one which is been trying to solve (subside) the Trividadukha such as Adi-daivika, Adi-bhoutika, Adhyatmika [1] Among the works of various ancient and recent research scholars, this work is like a drop form the ocean. Among the various works in Ayurveda, the concept of Agni has been explained. In Bharatiya Shastra since ancient time, Agni has been considered not only as Ishwar, Prana and related to Shareera but also related to the external world as Address for correspondence: Dr. Sarang Ambulgekar Post Graduate Scholar, Department of P.G. Studies in Samhita & Siddhanta, Sri Vijay Mahantesh Ayurvedic Medical College, Ilkal, Karnataka, INDIA. E-mail: drsarang.amb@gmail.com Submission Date: 18/12/2020 Accepted Date: 22/01/2021 Access this article online Quick Response Code Website: www.jaims.in Published by Maharshi Charaka Ayurveda Organization, Vijayapur, Karnataka (Regd) under the license CCby-NC-SA Vyapta in all Panchamabhutas . In Ayurveda Vangamaya , it has been explained that Agni is present in every Paramanu and every Kosha , as every process takes place with the help of Agni . There will be a continuous destruction and production takes place in every Kosha (cell) every time, and this process is due to Agni only. The process of Panchabhautikaahara and production of Dosha, Dushya, Oja, Varna and their Bhavas will be taking place by Agni [2] only without which it is not possible. The ancient Acharyas identified the importance of Agni and gave important place in their respective Granthas , just like Acharya Sushruta , while explaining Paribhasha of Swastha to Samadosha Samaagnisha . Mentioned Agni and then gave importance. Different Acharyas have considered Chikitsa of Agni itself is Kayachikitsa . The word Kaya denotes to Kayagni. Due to inhibition of Kayagni the state of Ama is produced. ‘ Ama ’ (intermediate product) which has hazardous effect on body. Hence, Ama can be considered as an undigested or partially digested or partially metabolized substance which requires further transformation and if retained as such, it may produce obstruction in the micro and macro channels of the body, which ultimately creates A B S T R A C T Agni in Ayurveda has a significant role to maintain body homeostasis, body functioning, metabolism of body and proper functioning of body. Agni in Ayurveda is correlated with digestive power of the body. There are many reasons behind the maintenance of Agni in Ayurveda. The main reason behind its maintenance is that it helps in growth and development of the body. Agni is innumerable because of its presence in each and every Paramanu of the body, according to the functions and site of action Agni has been divided in three types those are Jhataragni (digestive fire), Bhutagni and Dhatwagni . They work together to maintain the balance in the body as Jhatragni is maintaining metabolism. Imbalance is the physiology of Agni is the main cause for the formation of Ama which is the main reason for many diseases. It is also widely thought that if Agni is strong, then one is free from disease. So Jatharagni is important for every function of body. This article shows the importance of Jatharagni and its role in Amotpatti . Key words: Agni, Jatharagni, Ama, Amotpatti.

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 200 the condition of Srotovaigunya. The seat for the accumulation of the provoked Doshas, converting it in the form of many diseases. Ama has been considered as an impartial causative factor for most of the disease. Its importance is reflected by the word Ama ya which is a synonym given to the Vyadhi . It is essential to see the presence or absence of Ama in the diseased condition before starting the treatment, because the line of treatment is totally different in case of Amavastha ( Apakvata ), Samavastha (presence of Ama ) and Niramavastha (Absence of Ama ). Thus, understanding Ama is a fundamental approach and has very important place in the research field of Ayurveda, clinical science-the branch which deals with both diagnosis and treatment. A IMS AND O BJECTIVES 1 To study and understand the concept of Jatharagni . 2 To study and understand the concept of Ama . 3 To study and know the concept of Amotpatti Concept of Agni The one which is having Urdhwagati and predominance of Tejamahabhuta is called as Agni According to fundamental principal of Ayurveda, Agni has an important role to play in the physiological, functioning of body. Types of Agni A Jathragni - There is only one type in this group, B. Bhutagnis - there are five types in this group. Akasia-Agni, Vayaviay-Agni, Agneya-Agni, Apya- Agni, Parthiva-Agni. C Dhatwagnis - this group has seven types Rasa- Agni, Rakta-Agni, Mamasa-Agni, Medo-Agni, Asthi-Agni, Majja-Agni and Shukra - Agni . Out of these thirteen kinds of Agnis much importance has been given to Jatharagni , as it helps in the digestion and absorption of food. In addition to this, it has a control over the remaining varieties of Agnis also. So, there is corresponding rise and fall in these.Thereforeevery effort should be made to maintain the proper integrity of Jatharagni for the sake of strength and long life. Pitta and Agni Broadly five type of Pitta, Pachaka, Ranjaka, Sadhaka, Alocaka and Bharajaka and thirteen types of Agni - one Jatharagni , five Bhutagnis and seven Dhatwagnis have been described in Ayurveda. Pitta and Agni are not different because Pitta performs the functions of fire [3] (Physical fire), so it is also designated as Agni or Antaragni . We find that the site and function of five Pittas are quite different from thirteen Agnies, excepting the concept of Jatharagni and Pachaka - Pitta , where there is overlapping. Pachaka - Pitta there is no difference in Pitta and Agni , but with reference to other Pittas , there is definite distinction in Pitta and Agni . But it should not be inferred that the Jatharagni and Pachaka-Pitta are exactly the same. In spite of overlapping, they possess different identity.Thus, there are not only five Pittas and thirteen Agnis but all the eighteen can be put under one heading Agni . This will not be the last number limiting the types of Agnis . There may be many more types and sub types of it, which may be identified or correlated with the substances performing the functions of the Agni . According Ayurveda, every atom of the body (cell) is represented by Vata, Pitta and Kapha . Soevery cell of the body contains Pitta or Agni , otherwise there will be in numerable Agnis in the body as the cells. The relation between Agni and Pitta is also established as cause and effect; i.e., Agneya substances cause the increase of Pitta in the body and the Soumya substances reverse. So, Pitta is the effect whereas Agni is the cause. Jatharagni Jatharagni is known by various names Pachaka - Agni , Antara Agni , Kayaagni , Kosthagni and Audarya - Tejeas , but out of these the term Kayagni has been used to denote its wider application and important role in the pathogenesis and treatment. It has been explained that all the diseases of the body may be

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 201 caused due to the deficiency of Kayagni and on the other hand, with treatment they may be controlled. Jatharagni is of three kinds based on power of digestion i.e., Uttama, Madhyama and Avara power of Agni and accordingly it digests the food [4] As per season and age function of Agni differs, during Hemantarutu and Yauvanaavastha Agni is powerful. During rainy season and old age Agni is mild in nature. Seat of Jatharagni The process of digestion goes on in the major part as Maha Srotas . In short the important organs taking part in digestion are Amashaya (Stomach) and Grahani (Small intestine). Pachaka Pitta is located between Amashaya and Pakvashaya . The Kala which holds Pachaka Pitta is known as Pittadhara Kala [5] or Grahani Importance of Jatharagni Jatharagni is the main principle substance responsible for disease and health. During its normalcy it is responsible for longevity, complexion, strength, health, enthusiasm, well built, luster, immunity, temperature, other Agni ’s and other vital functions all are dependent on Jatharagni . Healthy state of the body and diseased condition is entirely dependent on Agni [6] Functional states of Jatharagni [7] 1. Mandagni It is a state in which the action of Jatharagni is considerably low or towards the hypo-side due to the predominance of Kapha . In this state, Jatharagni is unable to digest and metabolize even a small quantity of the food, which is easily digestible otherwise. Hence this state of Agni is termed as Mandagni . Symptoms are Alasya, Mukhapiccilata, Mukhadurganda, Netrakutasotha . 2. Tikshnagni It is narrated that in this stated of Agni , Pitta - one of the Doshas-predominantly influence the action of the hyper side. Under this stae, Agni digests even a very heavy meal easily in a short period, causing usually described as Atyagni or Bhasmaka by Acharyas . This makes it possible for digest all food frequently. After digestion it produces Gala-Shosa and Daha, Osta- Shosa and Daha, Talu-Shosa and Daha and Santapa . 3. Vishamagni It has been stated to be an exited state of Agni , arising as a result of the influence of Vata , during this state, the action of Agni is irregular and fitful. Sometime it performs the process of complete digestion, while at other times it produces Admana (distension of the abdomen), Shula (colicky pain), Hrutpida , Mukhaswadu becomes Kashayayukta , Anaha etc. 4. Samagni When all the three Doshas are in equilibrium, the Jatharagni is also stated to be in the state of Samagni . In other words Jatharagni ensures complete digestion of the food ingested at the proper time without any irregularity, when Tridoshas are in an equilibrated state of functioning. As long as the Jatharagni is normal or within limits, digestion and metabolism are also maintained with the range and are likely to be deranged with the disorders of Jatharagni . Ahara Paka Kriya Jatharagni Paka - 1. Awasthapaka 2. Vipaka Awasthapaka Gastro-intestinal digestion done by Kayagni has been divided into three stages; 1. Madhuravastha Paka 2. Amlavastha Paka and 3. Katuavastha Paka Collectively known as Awasthapaka . In the gastrointestinal tract Madhura Paka occurs upto the level of Urdhava-Amashaya, just after ingestion, the food containing six Rasa, first of all passes to Madhura - Paka ; at this stage there is formation or secretion of Kapha which is frothy. Amla-Paka occurs in the second part, i.e., in the area of Adhoamashaya and Grahani (Pylorus of the stomach and small intestines), in the process of further digestion, the food becomes sour (Amla) and while it is coming out form the stomach, it excites the secretion of Accha-Pitta , and

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 202 Katu-Paka after digestion the food reaches the large intestine ( Pakavashaya ), here the Mala is solidified after absorption of the watery portion. At this stage Katu taste is originated with the formation of Vata occurs in the third part i.e., Pakvashaya (large intestines). All kinds of food having different tastes undergo three stages of digestion. The nature of the food is equally important for this process. If there are ample of Madhura-Dravyas in the food, Madhura-Paka is predominant and if Amla - Rasa and Lavana rasa are predominant in the food, the Amla-Paka will be predominant. Similarly, if Katu and Tikta along with Kashaya-Rasas are predominant in the food Katu- Paka finds the upper position. There is another view that the Madhura, Amla and Katurasas are respectively situated in the first, second and third part of the gastro-intestinal tract, as discussed earlier. When the food reaches these parts, it achieves Madhura , Amla and Katu Bhavas automatically, irrespective of the nature of the food. Vipaka The term Vipaka has been defined as the change in the Rasa of the substances by the effect of Jatharagni - Paka which is supposed to be reflected at the end of the digestion; i.e., Vipaka is the last of the end products of the digestion. Awasthapaka and Vipaka are not different Pakas Only by the process of Awasthapaka, Vipaka is achieved. Any food or medicine taken through the mouth undergoes the process of Awasthapaka and the final outcome of the same is Vipaka . Thus, the relation between Awastha- Paka and Vipaka is that of cause and effect. Sara-Kitta-Vibhajana Another important function of Jatharagni is to help is Sara-Kitta-Vibhajana , meaning separation of nutrients and the waste products (Mala). Bhutagni [9] Five Kinds of Bhutagni , respective to each Bhuta have been conceived in Ayurveda , Partiva , Apya , Agneya , Vayavyas and Nabhas . These are expected to act on the five basic elemental constituents of food in order to digest or modify them. The action of Bhutagni begins after digestion of the food is completed by Jatharagni . The conversion of Vijatya-Dravya into Sajatiya form is supposed to be the action of Bhutagni-Paka is required to process and convert them further, making them suitable as prehomologues of substances, which may be able to compose the seven Dhatus. Dhatwagni [10] Dhatwagnis are concerned with the Pakas of the nutrients at Dhatu level and are seven in number Rasagni, Raktagni, Mamsagni, Medogni, Asthyagni, Majjagni and Shukragni . In short, the function of these Dhatwagnis is to maintain the quality and quantity of their respective Dhatus by making the nutrients available to them. These help in the conversion of the end products of Bhutagni-Paka into the substances specific to Dhatus . The Concept of Ama Jatharagni play the vital role in production of ‘ Ama ’ (intermediate product) which has hazardous effect on body. Hence, ama can be considered as an undigested or partially digested substance which requires further transformation and if retained as such, it may produce obstruction in the micro and macro channels of the body, which ultimately creates the condition of disease. Definition of Ama The term Ama means unripe, uncooked, immature and undigested material in the context of medicine however, this term refers to events that follow and factors which arise, as a consequence of the impaired functioning of Agni . Various definitions of Ama found in Ayurvedic classics are as follows: Due to hypofunctioning of the Ushma ( Agni ) the first Dhatu the Annarasa is improperly formed. Instead, the Annarasa undergone fermentation or putrification ( Dushta ) being retained in the Amashaya . This state of Apakvarasa is termed as Ama. [11] If Anna is improperly digested and thus Avipachitia Annarasa is formed due to less digestive power of

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 203 Jatharagnithen the outcome of such indigestion is known as Ama. [12] Any part of Ahararasa which is not properly digested due to hampered power of Agni and later on it becomes the main causative factors for all the diseases, that substance is termed as Ama. [13] The residue of Ahara Rasa which is not digested, due to hypofunctioning of Agni is Ama . It is the root cause of provocation of all the Doshas. [14] Etiology Aharaja Viharaja Manasika Miscellaneous Abhojana Atibhojana Adhyashana Vishamashana Virudhashana Viruddhaches hta Nishchalata Diwaswapa Ratrijagarana Vega- Vidharana Ativyayaam Ativyavaya Snigdha Bhojnottara Vyayama VishamShayy aShayana During meal intake if person is affected by Kama Krodha Lobha Moha Irshya Bhaya Shoka Chinta Deenata Emaciation due to chronic disease adverse seasons habitat and time, and improper procedures of Pancha-Karma also give rise to Ama . Agnimandya is the root cause in production of Ama . So, the factors responsible for malfunctioning of Agni are also responsible for producing Ama . In Charaka Samhita the etiological factors causing Ama have been described in detail [15] Properties of Ama The properties of ama are not described independently in classics. In the commentary on chapter of Ama vata, Vijayraksita has given the properties of Ama. [16] Acharya Arundatta has also described few properties of Ama while commenting on Astang Hrudya. [17] In Caraka Samhita also few properties of ama are given though no direct definition of ama is given The above properties can be classified in the following ways; 1 Properties which can be felt by touch a) Dravatva b) Picchilatva c) Snighdhta 2 Properties which can be perceived by eyes a) Tantumatta b) Avipakvata c) Asamyuktata d) Anekavarnayuktata e) Picchilata 3 Properties which can be perceived by smell a) Durgandha 4 Properties which can be known by questioning a) Guruta b) Avipakvat Amapradosaja Vikara If in Ama condition Viruddhashana , Adhyashana and Ajirnashana still continue. The entire Amalgum gets putrefied and leads to Ama vişa which spread quickly in entire body and produce severe types of diseases.The vitiation produced by the Apakva Anna is Amapradosaja . These remains in the Apakva stage and with the Doshas vitiate the whole body. It indicates that the disease caused by Amapradoshaja is only the disease of Annavahastrotas , it is called as localized Ama condition. Visuchika the Doshas are Pravrtta by upper and lower pathways spontaneously, accompanying the Ama pra Dosaja symptoms. Alasaka the Nidanas are mainly related to Vatakaphaja , Ama is produced and due to vitiation of Vata and Kapha it causes Prapidana and Vistambha by doing Vibandha respectively. Due to immobile state of Alasakaama remain longer time in the body

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 204 and cannot come outside and then after it shows various kinds Amapra Doshaja symptoms [18] Sama Sa - with, along with, together with Sama means with Ama. [19] The Doshas and Dushyas ( Dhatus and Malas ) which get mixed with this Ama and vitiated are designated as Sama . It is a condition in which, vitiated Doshas , vitiated Dushyas ( Dhatus and Malas ) and produced Vyadhi by Ama termed as Sama Doshas , Sama Dushyas and Sama Vyadhi . DISCUSSION Functions of Jatharagni It performs various types of functions for the completion of digestion and metabolism in the body. This Agni is primarily for the digestion of all types of food Rasa-Madhur, Amla, Lavana, Katu, Tikta and Kasaya and taken in any form Asita, Lidha , Pita and Khadita .The role of Agnis not only limited to digestion, but is also helps in Sara-Kitta-Vibhajanthe separation of Ahara-Rasa (nutrients) and Mala . Jatharagni is a concept comprehending many Agnis situated in different parts of the gastro-in-testinal tract; i.e., Amashaya , Grahani etc. These are expected to perform the functions in definite sequence. This sequence requires co-ordination and control which is partially done by Jatharagni itself. Jatharagni also exercises control upon the other Agnis, situated at different sites in the bodyi.e. Bhutagni and Dhatwagnis . Pachaka - Pitta or Pachaka - Agni has a similar influence on the remaining four Pittas of the body; i.e., Ranjaka , Sadhaka , Alocaka and Bharajaka . Thus, the control of Jatharagni on all the Agnis and Pittas located at any part of body. Agni and Ama According to fundamental principle of Ayurveda, Agni has important role to play in physiological functioning of the body. The effects of Agni in the body are to breakdown or disintegrate the food into their simplest possible components to make it fit for absorption and utilization by body. Thus life of human being depends on the proper functioning of Agni . The concept of Agni is fundamental to the concept of Ayurveda and biological fire or Agni has been made to bring Ayu (Long life), Varna (complexion), Bala (strength and immunity) and Ojas etc. to the body. The disturbance in function of Agni in body leads to various ailing states through the formation of Ama . The processes through which this takes place are Srotosanga and Srotoupalepa . Due to this, the micronutrients are unable to reach the Dhatu level leading to emaciation and disease state. Thus, it can be said that Agni is the base of life and wellbeing of living creatures. Amotpatti Ama can be considered as an undigested or partially digested un-metabolized substance which requires further Parinama and if retained as such it may produce impairment in the micro and macro channels of the body. This ultimately creates the conditions of Srotavaigunya or the seat for the accumulation of the provoked Doshas converting it in the form of any disease. It may be the cause, why Ayurveda has given much importance of the concept of Ama than Amaya . Ama at acute, sub-acute or chronic conditions appears to relate to the gastro-intestinal as well as metabolic disturbances engendered due to impairment of Antaragni . In Ayurvedic classics, all the diseases are said to be caused by Mandagni . Three types of causes are responsible for Agnidushti . 1) Intake of Ahara like Guru , Shita , Shushka , Vidahi , Vistambhi etc. 2) Ajirnasana , Visamasana , Adhyasana . 3) The Manasika Bhavas like Bhaya , Krodha , Soka , Cinta etc. This Agnidushti may directly or indirectly produce Agnimandya . The Dushtagni cannot digest even the Laghu Anna leading to Ama production which further leads to Dosha Dushti leads to Agnimandya .

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 205 Jatharagnimandya Janya Ama It is very important to know the different states of Ama , before comprehending the origin of disease and Ama . a) Annarasarupaama If the function of Agni is not proper the food will not be digested properly and this undigested/halfdigested food undergoes the process of fermentation and acts like poison for the body. As a result, this fermented Annarasa when comes out from upper passage and lower passage. In this the disease is produced in Mahasrotas and is produced mainly due to local irritation of gastric mucosa. b) Adyaharadhaturupaama When the food is digested improperly and the outcome of this improperly digested food is absorbed, it is known as Adyaharadhaturupaama . This absorbed ama then circulates in Rasavahasrotas if it gets digested by Rasagni it gets cured and if not, it leads to the Mandyata of Rasagni . c) Rasashesarupaama Here due to excessive intake of food or hypofuction of Agni food is not digested completely (in terms of quantity, not quality). This remain food is termed as Rasashesarupaama . d) Malasanchayarupaama The action of Jatharagni is the division of Ahara into Prasada and Kitta . It is seen in above discussion that if Prasada is not properly formed due to hypofunction of Agni it leads to Annarasarupaama or Adyaharadhaturupaama . Similarly, the Kitta may also be not formed properly by hypofunction of Agni and become harmful to body. The Kitta produced by normal function of Agni has its role to play in normal physiology of the body and after some time is thrown out of the body. But improperly formed Kitta or mala does not perform its normal physiological functions and is difficult to throw out of the body. This retained mala is then termed as Malasanchayarupaama at Jatharagni level. This Malasancayarupaama when neither expelled out by upper passage nor by lower passage. These are the different types of ama and the diseases produced at Jatharagni level. The next subtype is the Ama produced by Dhatwagnimandya and Bhutagnimandya . As Dhatwagni is are seven in number so seven different categories of Ama will be produced. Similarly, the Bhutagnial so produce Ama when they are improper in their working and that can lead to many diseases. The second main category of ama is one which is independent of Agni . Though here the role of Agni is not totally absent but its working is insidious so it is considered as above. This category contains Ama produced due to first stage of Doshik vitiation and Ama produced by ingestion of poisons or other external factors ( Agantuja Dravyas ). Relation of Ama with Dosa , Dusyas and Malas When these Doshas, Dushyas or Malas come in contact of Ama they produce Samadosha, Sama Dhatu and Sama Malas respectively leads to Sama Vyadhi . Though when equilibrium between Doshas, Dhatus and Malas are disturbed even without the involvement of ama, diseases can occur, but these Nirama conditions are less dreadful. Therefore, following four conditions can be seen in the body. 1. Prakrta Avastha This is the state of Doshas - Dhatus and Malas in the healthy state of body. As clear by the definition of Swastha by Susruta , the equilibrium state and proper functioning of these is termed as healthy state of body. This proper state depends upon the proper functioning of Agni , the malfunctioning of which is the root cause of production of Ama . 2. Vikrta Amavastha This is the condition when ama produced in body getting adhere to normal Dosha , Dushyas and Malas and renders impairs their normal

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 206 functioning. Though there is no structure wise deformity in the Dosha - Dushyas and Malas but due to the ama they are unable to perform normal functions and show a state of Vikrti . 3. Vikrta Samavastha In this condition the Dosha Dhatus and Malas are improperly formed due to improper functioning of Agni . Here the structural defect is seen in them. Therefore, these are termed as Samadoshas , Samadushyas and Samamalas . This can be explained as follows. In normal physiology Sthayidosha , Dhatus and Malas are continuously formed to replace the deficit produced. These Sthayidosha , Dhatus and Malas are formed by the action of Agni . As we have already seen that structural deformities can be produced by the malfunctioning of Agni as in case of Annarasarupaama produced at various levels, same happens here. The Dosha , Dhatus and Malas produced are structurally abnormal and are unable to produce their normal functions and produce diseases in the body. 4. Vikrta Niramavastha This is the stage of Dosha - Dhatus and Malas when they are treated for the Samavastha and Pachana of Ama is being done. In this stage though the diseased conditioned is not cured completely and Doshadhatus and Malas remain in vitiated state but the Ama adhered to them gets cured by Niramikarana treatment. After this Doshavasechana and other treatments are required for Dosha Dhatus and Malas to make patients completely cured. In this stage the symptoms are less severe and pathology is ( Sadhya ) about to be treated. This is the description of four stages of Ama present in the body. CONCLUSION In this article after discussion on Jatharangni , Ama and their correlations it shows that Jatharagni is important for digestion and metabolism of the body. Agni ’s are of 13 types, among these Jatharangi is important which maintain the equilibrium state of body and Samagni (normal) maintains the health of a human being. By the indigestion due to imbalance of Agni they produce Ama , which produce diseases. This Ama can be formed at any level of Pakavastha of the food. So, the management of Agni Dushti can lead to a healthy life. From the treatment point of view, the knowledge of Sama and Niramaavastha plays very important role. Without their knowledge treatment for the diseases is not fruitful and may arise many complications. In this article this is concluded that if there is imbalance in Jatharagni there will be production of diseases. So according to Ayurveda Jatharagni is important for human body and its proper functioning. REFERENCES 1 Sushruta Samhita, with Nibhandha Sangrahateeka of Dalhanacharya, Edited by Jadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2017, Sutrasthan 24 th chapter, 4 th shloka, page no-113. 2 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 5 th shloka, page no-512. 3 Vagbhata, Ashtang Hrudayam, with Teekas of Shree Arunadatta Virachitaya Sarvang Sundara Vyakhya, Hemadripranitaya Ayurveda Rasayana, Edited by Pt. Hari Sadashiva Shastri, Published by Chaukhamba Sanskrit Sansthan, Varanasi; 2015, Sutrasthan 12 th chapter, 10 th -12 th shloka, Page no-193. 4 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Sutrasthana 5 th chapter, 3 rd shloka, page no-36. 5 Sushruta Samhita, with Nibhandha Sangrahateeka of Dalhanacharya, Edited by Jadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2017, Shareerasthana 4 th chapter, 18 th shloka, page no-356. 6 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya,

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Dr. Sarang Ambulgekar et al. An overview on concept of Jatharagni and its role in Amotpatti ISSN: 2456-3110 REVIEW ARTICLE Jan-Feb 2021 Journal of Ayurveda and Integrated Medical Sciences | Jan - Feb 2021 | Vol. 6 | Issue 1 207 published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 3 rd - 4 th shloka, page no-512. 7 Vagbhata, Ashtang Hrudayam, with Teekas of Shree Arunadatta Virachitaya Sarvang Sundara Vyakhya, Hemadripranitaya Ayurveda Rasayana, Edited by Pt. Hari Sadashiva Shastri, Published by Chaukhamba Sanskrit Sansthan, Varanasi; 2015, Sutrasthan 1 st chapter, 8 th shloka, Page no-7. 8 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 9 th - 11 th shloka, page no-512. 9 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by YadavajiTrikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 13 th - 14 th shloka, page no-513. 10 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 15 th shloka, page no-514. 11 Vagbhata, Ashtang Hrudayam, with Teekas of Shree Arunadatta Virachitaya Sarvang Sundara Vyakhya, Hemadripranitaya Ayurveda Rasayana, Edited by Pt. Hari Sadashiva Shastri, Published by Chaukhamba Sanskrit Sansthan, Varanasi; 2015, Sutrasthan 13 th chapter, 25 th shloka, Page no-216. 12 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 44 th shloka, page no-517. 13 Madhava Nidanam, with Madhukoshateeka of Sri Madhavakara, Edited by Vijayarakshita and Srikanthadatta, Published by Chaukhamba Prakashan, Varanasi; 2019, 25 th chapter, 1 st -3 rd Shloka, page no- 509. 14 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by YadavajiTrikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 73 th shloka, page no-519. 15 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by YadavajiTrikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Chikitsasthana 15 th chapter, 42 th - 43 th shloka, page no-517. 16 Madhava Nidanam, with Madhukoshateeka of Sri Madhavakara, Edited by Vijayarakshita and Srikanthadatta, Published by Chaukhamba Prakashan, Varanasi; 2019, 25 th chapter, 5 th Shloka, page no-509. 17 Vagbhata, Ashtang Hrudayam, with Teekas of Shree Arunadatta Virachitaya Sarvang Sundara Vyakhya, Hemadripranitaya Ayurveda Rasayana, Edited by Pt. Hari Sadashiva Shastri, Published by Chaukhamba Sanskrit Sansthan, Varanasi; 2015, Sutrasthan 13 th chapter, 26 th shloka, Page no-216. 18 Vagbhata, Ashtang Hrudayam, with Teekas of Shree Arunadatta Virachitaya Sarvang Sundara Vyakhya, Hemadripranitaya Ayurveda Rasayana, Edited by Pt. Hari Sadashiva Shastri, Published by Chaukhamba Sanskrit Sansthan, Varanasi; 2015, Sutrasthan 13 th chapter, 27 th shloka, Page no-216. 19 Charaka Samhita, with Ayurveda Deepikateeka of Chakrapanidatta, Edited by Yadavaji Trikamji Acharya, published by Chaukhamba Surabharati Prakashan, Varanasi; 2016, Vimanasthana 2 nd chapter, 10 th shloka, page no-239. ******************************* How to cite this article: Dr. Sarang Ambulgekar, Dr. G. N. Kannolli, Dr. M. R. Sajjanshetty. An overview on concept of Jatharagni and its role in Amotpatti. J Ayurveda Integr Med Sci 2021;1:199-207. Source of Support: Nil, Conflict of Interest: None declared.

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