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Introduction

Ayurveda, the oldest healing science has its roots in ancient Vedic culture. Ayurveda places great emphasis on prevention of diseases and encourages the maintenance of health through close attention to balance in one’s life, right thinking, diet, lifestyle and the use of herbs. Knowledge of Ayurveda principles enables one to understand how to create this balance of body, mind and consciousness according to one’s own individual constitution and how to make lifestyle changes to bring about and maintain this balance. Vyadhikshamatwa (immunity) is such a principle described in Ayurveda which plays an important role in prevention of diseases. The term ‘Vyadhikshamatwa’ is composed of two words viz. Vyadhi and Kshamatwa. The meaning of the term ‘Vyadhi’ is to harm, to injure, to damage or to hurt. The term ‘Kshamatwa’ means to suppress or to keep quite or to resist. So, the term ‘Vyadhikshamatwa’ means the power of resistance to the diseases. Concept of Vyadhikshamatwa was first defined by Acharya Chakrapani, the distinguished commentator of Charaka Samhita, in a very scientific manner in terms of Vyadhibalavirodhitwam- capacity of the body to fight against the manifested diseases (natural immunity) and Vyadhiutpadpratibandhkatwam- capacity of the body to not allow manifestation of diseases or pathogenesis.1 Thus Vyadhikshamatwa denotes the resistance power of the body or defence of body against occurrence of any diseases. After analysing the classical texts of Ayurveda there seems a very close relation between Vyadhikshamatawa and the concept of Ojas. Generally, the concept of Ojas is connected with the concepts of Bala (strength) and Vyadhikshamatwa (defence capacity or immunity).2,3 Etymologically, the word Ojas is derived from the Sanskrit root ‘ubja’ and ‘asun’ suffix which means ‘strength’. Ojas is defined as the final and excellent essence of Saptadhatus beginning with Rasa and ending with Shukradhatu. Ojas is the purest, finest essence formed from all the seven Dhatus (body components). Ojas is considered as the resistance to decay and degeneration of the body and immunity against diseases. Considering these aspects, an attempt has been made in present review to explore some more information about the concept of Ojas and its basics in Ayurveda.

MATERIALS AND METHODS

For this review, literary materials had been compiled, screened, rearranged as per need of the topic and critically analysed from Ayurveda texts like Charaka Samhita, Sushruta Samhita, Ashtanga Samgraha, Ashtanga Hridaya and also from the commentaries of these texts. Various published research articles related to Ayurveda, immunology, concept of Ojas, Rasayana (rejuvenation) therapy, Vyadhikshamatwa have also been reviewed for the present work.

REVIEW OF LITERATURE AND DISCUSSION

Ojas or Oja literally means vitality, vigour, luster, power, bodily strength, energy.4 Ojas is the essence of all seven Dhatus.5 Ayurveda scholars recognized Ojas as the active and potent principle of the body that is responsible for the strength, vigour, and vitality of an individual.6  In Ayurveda literature Bala, Prakriti and Shleshma- these terms are used as synonyms for Ojas. Charaka has narrated that the Shleshma in its Prakrita Avastha (normal state) promotes strength, lubrication, virility, immunity, resistance and stability in the form of Ojas.7 According to Sushruta, Ojas is the fine essence of all the Dhatus and the superfine essence of Shukradhatu which is responsible for biological strength, vitality and immunity in the body that makes a person physically active.8 As narrated by Acharya Chraka, Ojas in the body is situated in heart and is white, yellowish and reddish in colour or it may be of colour of Ghrita. It tastes like honey and smells like fried paddy.9 Charaka has described Ojas also as one of the Pranayatanas which means if Ojas is destroyed, the human life will also perish.10 Narrating the importance and purity of Ojas, Acharyas have cited different examples in ancient texts of Ayurveda. Acharya Dalhana, the distinguished commentator of Sushruta Samhita says, as Ghrita is present in a dormant form in milk and can be obtained after proper processing just like that Ojas is present in every tissue of the body in dormant form and is manifested as supreme quality after its proper metabolism.11 Acharya Charaka says as the nectar is formed from flowers, Ojas is formed from all body components.12 From the above description, it is clear that Ojas is formed as a purest secondary component after the metabolism of primary body components.13

Formation of Ojas

Various references can be seen in ancient texts of Ayurveda which depict the formation of Ojas in human body. Acharya Chakrapani explains that Ojas (Para Ojas) is present in dormant form in Shukra (sperms) and Shonita (ovum) of parents.14 After conception, it is manifested as the first body component in intra-uterine life.15 It is termed as Garbhasara (basic constituent of embryo) and the embryo is nourished from this essence component.16 After birth, Ojas (Apara Ojas) is formed as essence during the metabolism of each Dhatu. It is the unctuous component of each Dhatu having its purest form and supreme quality.8 There are certain controversies regarding the actual entity ‘Ojas’ as some ancient scholars had termed Ojas to different entities which are altogether different from each other. Vriddha Vagbhata the author of Ashtanga Samgraha opines that Ojas is the Sara (essence) of Shukradhatu17 while Acharya Sharangadhara considers it as an Upadhatu (metabolic by-product) of Shukradhatu.18 Vagbhata, the author of Ashtanga Hridaya opines that it is a metabolic waste product of Shukradhatu.19 In spite of all these views, looking at the functions and properties of Ojas it became evident that Ojas is the purest and finest essence which is formed from all the seven Dhatus of the body which also is the view of Acharya Sushruta. 

Types of Ojas

According to Acharya Chakrapani,20 Ojas is of two types-

1. Para Ojas

As per Acharya Charaka, Ojas which resides in Hridaya (heart) is known as Para Ojas.21 It is the supreme type of Ojas which is most important for life. Its quantity is Ashta Bindu (eight drops). It is highly pure (without any waste ingredients). This Para Ojas is responsible for continuation of life; therefore whenever, there is any decrease or loss in the volume of Para Ojas it would give rise to grave diseases and instantaneous death of that person. Therefore the protection of Para Ojas should be given utmost importance.

2. Apara Ojas

The Ojas which is present all over the body is known as Apara Ojas. As properties of Apara Ojas resembles with properties of Shleshma, it is also known as Shlaishmika Ojas. According to Acharya Charaka, the quantity of Apara Ojas in a healthy individual is Ardhanjali (half anjali- one anjali represents the volume equal to that of two hands joined in the form of a cup and is applicable only for that individual. Anjali Pramana is the unit of measurement of body fluids employed in ancient Ayurveda texts). Any diminution in the volume of Apara Ojas will result in the decrease in strength of the body and manifestation of various diseases.

Qualities of Ojas

Acharya Charaka has explained ten qualities of Ojas which are similar to those of Kshira (milk) and Ghrita (ghee) while totally opposite to Madya (alcohol) and Visha (poison). These qualities include-Guru (heaviness), Sheeta (cool) Mridu (soft), Shlakshna (smooth), Bahalam (capable of spreading), Madhura (sweet), Sthira (stable/firm), Prasanna (pleasant), Picchila (sticky) and Snigdha (unctuous).22

Ojas and Bala

Acharya Charaka states that Bala, Arogya, Ayu, Prana and Ojas are dependent on Agni.23 Bala is further classified into three types as follows-

Sahaja bala

Sahaja bala is the power of resistance to diseases which exists since birth, thus it is natural or inborn Bala. Some individuals are observed as physically strong since their birth whereas some are observed as physically weak since birth. Acharya Charaka while explaining Sahaja bala has mentioned that the natural Bala of the Sharira and Satva i.e. body and mind is termed as Sahaja bala. Sahaja bala can be correlated with constitutional strength of an individual. Thus the natural strength does not require any extraneous factor for its creation and also for its growth. It is a known fact that there are some people who are by nature strong while some others are naturally weak. It can be said that this is due to the Sahaja bala which is acquired genetically.

Kalaja bala

Kalaja bala is the power of resistance to diseases which gets influenced by seasonal traits and age of the person. This bala is dissipated and lowest in Adanakala. Adanakala corresponds to Shishira, Vasanta and Grishma ritus which represent the hot seasons of the year. On the other hand this bala is conserved and its highest optimum level is witnessed in Visargakala corresponding to Varsha, Sharada and Hemanta ritus that represent the cool seasons of the year. As regards to age, the middle aged person will have the highest Kalaja bala while that in old age person will be low.

Yuktikrita bala

Yuktikrita bala refers to the induction of body resistance against diseases by resort to appropriate nutrition and Rasayana (rejuvenation) therapies. To achieve this kind of Bala proper diet along with suitable lifestyle modifications plays an important role.24.25

Vitiation of Ojas

Acharya Sushruta has defined the causes of vitiation of Ojas which include- Abhighata (any injury or trauma), Kshaya (malnourishment or impaired metabolism), Kopa (anger), Shoka (grief), Dhyana (excessive thinking), Shrama (vigorous physical work or exertion) and Kshudha (voracious appetite).26 Due to these causes the Vata and Pitta Doshas are aggravated. This leads to the quantitative and qualitative depletion of Ojas. It is then easily displaced from its prime seat i.e. heart. General clinical features of vitiation of Ojas include- Bhaya (fearfulness or phobia), Daurbalya (weakness), Vyathitendriyata (fatigue especially at its sensory and motor organs), Dushchhaya (altered skin complexion), Durmanah (lack of self-confidence), Ruksha-Kshamatah (dry-roughness) and Kshaya (remarkable emaciation of body).27

Acharya Sushruta have explained further three specific abnormalities or states of abnormalities in quantity and quality of Ojas which are as follows-

1. Oja vistramsa (Displacement of Ojas from its own site)
2. Oja vyapat (Qualitative deterioration)
3. Oja kshaya (Depletion of quality and quantity)

These three states are increasingly severe and harmful leading to death. These three states are considered as three categories of immune disorders viz. Oja-vyapat as immune-aberrations and allergies; Oja-visramsa as a state of dislodged immunity and autoimmune disorders; and Oja-kshaya as a state of immunodeficiency. Some scholars opine that these states show features of immunity compromised state, immunity suppressed and immunity deficiency syndromes respectively.13 Signs and symptoms of each of these states are shown in table 1.

Table 1: Clinical features of vitiation of Ojas28

Discussion

Ojas and Vyadhikshamatwa

The concept of Vyadhikshamatwa in Ayurveda includes two aspects- Vyadhibalavirodhitwam and Vyadhiutpadpratibandhkatwam which have the meanings as capacity of the body to fight against the manifested diseases and capacity of the body to not allow manifestation of diseases respectively. Ojas is responsible for immunity against diseases and also for the resistance to decay and degeneration of the body by preventing progression of diseases. Thus both Vyadhikshamatwa and Ojas perform similar functions in the body. Also Vyadhikshamatwa is not of the same order in all the constitutions; it varies in individuals with regards to their physical, physiological, psychological, nutritional, environmental and individual factors. Similarly Ojas which is the factor responsible for prevention of diseases also differs from person to person depending on constitution, Agni, Satva and so on.

Importance of Ojas

Ojas is responsible for the vitality of the body throughout life. According to Acharya Charaka, Ojas is superior amongst all Pranayatana (sites of vitality). In gestational life, Ojas 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. Ojas is important for maintaining the superior quality of Dhatus. Hence it is directly related to superior functions of all the tissues in the body. Ojas gives strength to body and mind. Thus, physical and mental strength depends upon the quality and quantity of Ojas. Ojas is responsible for the maintenance of Vyadhikshamatwa (immunity). It is important for the preservation of health and prevention of diseases. It also plays a vital role in combating disease pathogens if the disease occurs. Doshas (regulatory functional factors of the body) are unable to carry functions without the presence of Ojas.13 Ojas is considered as the most refined result of digestion, metabolism, absorption and assimilation. Ojas is the sap of one's life energy which, when sufficient, is equated with immunity and, when deficient, results in weakness, fatigue and ultimately diseases. In a nutshell, Ojas is the sap of the entire physiology and an important factor for sustaining the healthy life of an individual.

Conclusion

Even though the cure of an illness matters much more but prevention is always better than cure. To prevent the manifestation of diseases Ayurveda has described the concept of Vyadhikshamatwa which can be correlated with the modern immunology as both these concepts have similar roles in prevention of diseases. After analysing the various references quoted by different scholars in relation to Vyadhikshamatwa it became evident that there is an internal entity known as Ojas which is responsible for providing the resistive power against manifestation of diseases. Ojas is considered as vital essence of all the tissues which when sufficient in quantity, there is health whereas its deficiency leads to diseases. Ojas represents the Bala (strength) of all Dhatus, thus in Ayurveda Ojas is also known as Bala because it provides strength to the body in terms of physical, mental and immunological resistance against the diseases.