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Introduction

Trividha Dosha, i. e. Vata, Pitta and Kapha Dosha; Sapta-Dhatu, i. e. Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra Dhatu and Traya Mala, i. e. Mootra, Purisha and Sweda are the basic pillars of human body.1  The word ‘Dhatu’ is derived from the word root “Dha” by adding suffix “Tun”. The derivation of the word meaning that which sustains and nourishes.2

Dhatu (seven body components) develop sequentially in body and nourish each other i.e.; Rasa Dhatu is very important for the formation of Rakta Dhatu which further nourishes Mamsa Dhatu and so on.3 Sapta-Dhatu perform the functions of Preenana (nourishment), Jeevana (vitality), Lepana (covering body mass), Snehana (oleation), Dharana (holding body frame), Poorana (filling up bones) and Garbhotpadana (reproduction) respectively.4

Ojas is considered to be the essence of all Sapta Dhatu. Ayurved recognizes Ojas as the active and potent principle of the body that is responsible for the strength, vigor, and vitality of an individual. The prime function of Ojas is to maintain vitality and sustaining the integrity of life. Any deviation or drop in the normal quantity and quality of Ojas leads to serious health complications and death. It is responsible for providing nutrition and enhancing the immune strength of the body.

The detailed description of ‘Vyadhikshamatva’ (immunity) is given in Charaka Samhita & its Commentary by Chakrapanidatta. The Vyadhikshamatva (immunity) is defined as both attenuation of the manifested diseases and prevention of the diseases which have not got manifested.  The concept of Ojas can be correlated to immune system of the body. The present literary work attempts to study the concept of Ojas critically and throw light on its significance in Vyadhikshamatva, i.e. immune system.

Methods:

The classic texts of Ayurveda and their commentaries were reviewed as primary source of information. Various references scattered through them were enlisted and careful deliberation was done over it. Scholarly articles, books etc. were also referred wherever needed.

Results:

Ojas is the essence of all Sapta Dhatu. Ayurveda recognizes Ojas as the active and potent principle of the body that is responsible for the strength, vigour, and vitality of an individual. According to Acharya Sushruta and Acharya Vagbhat, Ojas is the purest, finest essence formed from all seven Dhatu.6 According to Acharya Charaka, the Shleshma (Kapha Dosha) in a normal state is considered as Ojas.7

The Shuddha (clear) and Ishat Rakta Sapeetaka (slightly red-yellowish substance) situated in the Hridaya (heart) is known as Ojas. Its Nasha (destruction) leads to Vinasha (death).8 Ojas is the very first substance created in Sharira (the body) of all Shariri (living beings). Its Varna (colour) resembles that of Sarpi (ghee), Rasa (tastes) like Madhu (honey) and Gandha (smells) like Laja (roasted paddy). As Madhu (honey) is collected by Bhramara (bees) from various Phala – Pushpa (fruits and flowers), similarly Ojas is collected by the inherent vital qualities of a man from the various physiological processes that take place in the body.9

Arising from the Hridaya (heart) are the Dasha Mahamoola Dhamani (ten great vessels) that carry Ojas, pulsating in this body and permeating thoroughly. Ojas is located within the heart that keeps all the beings content and alive. There will be no life without Ojas. It is Garbhasya Sara (the essence in the fertilization) and Garbharasat Rasa (the essence of Rasa Dhatu in the embryo). It enters the heart during the formation of heart, and its deficiency or loss leads to degeneration of the body. It is the seat of Sharira Rasa Sneha (the essence of unctuous body fluids) and Prana (vital life forces). Thus, the Ojas is absolutely important since it results in Maha-Phala (multiple benefits).10 

Mahat / Hrudaya (the heart), Mahamoola (the great vessels), and the Ojas need to be Parirakshata (protected and preserved). To achieve this, one has to Pariharya (avoid) causes of Manasa Dukha-Hetava (mental suffering) Visheshena (especially). Diet, drugs, and behaviour that are beneficial for the heart, for the formation of Ojas and for keeping the vessels clear (or unblocked) should be adopted, along with the pursuit of mental peace and wisdom.11

Ojas is present in two forms: Para Ojas and Apara Ojas. Para Ojas is the most important component responsible for the vitality of life. Its quantity in the body is measured as Ashta Bindu (eight drops). It is located in the heart. It is generally stable in the body in an equilibrium state. Destruction of this component can cause death. In gestational life, it is responsible for the vitality of the foetus. It becomes unstable in the 8th month of gestation leading to uncertainty of labour. Therefore, its stability is of utmost importance for full-term birth.12

Apara Ojas is formed during the metabolism of each Dhatu. Its quantity in the body is measured as Ardhanjali (half Anjali -personified measurement unit).13 It is present in all body components and manifests in the form of the Saara (essence of Dhatu). This can be observed as factors responsible for immunity.

The prime and most important function of Ojas is to maintain vitality and sustaining the integrity of life. Any deviation or depreciation in the normal quantity and quality of Ojas leads to serious health complications and death. It is responsible for providing nutrition and enhancing the immune strength of the body. Due to the presence of normal Ojas, all external and internal senses including the mind do their functions properly.14 Thus, Oja is responsible for sensory functions and perception of knowledge.

According to Acharya Charaka, therapeutics is of two types – Swasthasya Urjaskaram and Rogasya Artanut - the one which can promote strength (and immunity) and the other that alleviates disorders in ailing. The former one goes for positive health or for Swasthya - Rakshana i.e. to maintain the physical and mental well - being of an individual. Restoration of health depends on Bala (strength) of an individual which includes preventive measures against diseases and can be compared with concept of ‘Vyadhikshamatva’. ‘Vyadhikshamatva’ means preventive response of subject to the disease which can be correlated with the concept of immunity.15

One can find the detailed description of ‘Vyadhikshamatva’ (immunity) in Charaka Samhita & its Commentary by Chakrapanidatta. He vividly defines the Vyadhikshamatva (immunity) as both attenuation of the manifested diseases as well as prevention of the diseases which have not got manifested.  

• Vyadhibala-Virodhitva means that type of resistance which minimizes the force or severity of disease after the disease has already been produced.
• Vyadhyutpad-Pratibandhakatva means that type of immunity which prevents the manifestation of disease.

Acharya Chakrapani's definition is generally applicable to infectious as well as non - infectious diseases. It is definitely stated that all bodies do not have the same power of resistance against all diseases. Individuals with neither obese nor thin bodies, well built & developed Mansa, Shonita & Asthi Dhatus, taking food of optimum quality & quantity, strong body & mind are Vyadhikshama i.e. they are able to resist any kind of disease & vice – versa.16

The term Bala is used as synonyms of Ojas, an essence of all Dhatus. The Bala signifies the physical, mental strength of body resistance. Bala has been classified into three types as – Sahaja Bala, Kalaja Bala and Yuktikruta Bala. Sahaja Bala is both mental and physical strength present naturally by birth. Kalaja Bala is strength due to favorable conditions like youth, season and Yuktikruta Bala is strength acquired by the intake of diet such as flesh, ghee etc and by proper exercise.17

According to Ayurveda, combination of Nidana (etiological factors), Dosha and Dushya (Dhatu, Mala and Srotas) is responsible for the manifestation of a disease. Although, these three factors are present, the occurrence or non-occurrence of a disease depends on another factor called as Vikara–Vighata–Bhava. Specific features of Nidana, Dosha and Dushya determine the bodily immunity or susceptibility to the manifestation of a disease.18

Immunity or Natural immune response is a physiological reaction executed by the body in order to prevent the disease process or lessen the intensity of disease. The word ' Immunity ' means resistance to a disease because of the formation of humeral antibodies or the development of cellular immunity or both. Rasayana therapy can be correlated with immunomodulators. Rasayana drugs are rich in antioxidants and are good hepatoprotective, nephroprotective, and immunomodulating agents. Rasayana enhances the 'Prohost Resistance' against diseases. Rasayana Dravyas achieve Vyadhi-Nashana functions by acting at various levels, i.e. Rasadhatu, Agni & Srotas. The proper management of Aushadha (medicine) along with wholesome diet and regime is useful to enhance the ‘Vyadhikshamatva’ of an individual.  Along with Sharira Bhava, Manasa Bhava, Sattva is also responsible for boosting immune system of an individual with the application of Aachara Rasayana.19

While explaining the pathology of Abhinyasa Jwara, Acharya Susruta named it ‘Hataujasa’ means in this disease due to different toxin produced in the body, Ojas decreases.20 Further, while explaining Sannipata Jwara, Acharya Sushruta explained a condition, where due to increase in Vata and Pitta Dosha, Ojas is displaced from its normal place, as a result symptoms of Visramsaavastha occurs. While explaining the pathology of Madhumeha, Acharya Charaka said, due to obstruction by Dosha and due to Ruksha Guna of Vayu, Ojas flows out of the body through Mutramarga and Madhumeha Vyadhi gets manifested.21 According to Acharya Charaka, Prakupita Dosha and Ksheena Dhatu produce loss of strength, complexion, and unctuousness. As a result Dhatu Saar (Ojas) gets depleted.22

Ojakshaya occur in the Samprapti of different diseases. So, for a physician it is mandatory to have the knowledge of Oja-Vyavasthapana treatment. By using Ojovyavasthapaka Dravya like Jeevaneeya Gana Dravya in the healthy stage of body helps in maintaining normal quantity of Ojas in body and when Ojas is present in its normal quantity, then all the functions of Ojas occur appropriately without any disease.

Discussion

Ojas and Vyadhikshamatva are the fundamental principles responsible for strength, vigour, vitality, maintenance of health and resistance against diseases. The above descriptions of Ojas and Vyadhikshamatva highlight their association and interdependence. Qualitative Ojas initiates contentment and nourishment of the body and improves strength in terms of Vyadhikshamatva. They can be correlated with the conventional concept of immunity. Reduced or impaired Vyadhikshamatva also leads to various diseases and also increases their severity. As described in Ayurved scriptures, deficient and/or vitiated Ojas is an important factor in the Samprapti (pathogenesis) of many diseases like Rajayakshma, AbhinyasaJvara, Sannipata Jvar, Madhumeha, etc. Oja Vyapat, Oja Visramsa and Oja Kshaya can be considered the three types of immune disorders.23, 24 Oja Vyapat, Oja Visramsa and Oja Kshaya have been correlated to immune-aberrations and allergies, a state of dislodged immunity and autoimmune disorders, and a state of immunodeficiency respectively.

Conclusion

Thus, concept of Ojas given in major texts of Ayurveda can be utilized in Vyadhi-Pratibandha as well as Vyadhi-Chikitsa.