concept of ojas in Ayurveda

171
 “FUNDAMENTAL STUDY ON CONCEPT OF OJAS” By Dr. JIRANKALGIKAR YOGESH MUKUND B.A.M.S.,   Dissertation submitted to the  Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore.  In the partial fulfillment of the requirements for the degree of DOCTOR OF MEDICINE (AYURVEDA) In AYURVEDA SIDDHANTA Under The Guidance of DR. N. ANJANEYA MURTHY M.D. (AYU), Sahitya Shastry Professor and HOD,  Department of Post Graduate Studies in Ayurveda Siddhanta, G.A.M.C., Mysore. Co-Guide DR. K VENKAT SHIVUDU M.D. (Ayu)  Asst. Professor ,  J.S.S. Ayurveda Medical College,  Mysore. DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA GOVERNMENT AYURVEDA MEDICAL COLLEGE, MYSORE. 2008 

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concept of ojas in Ayurveda

Transcript of concept of ojas in Ayurveda

  • FUNDAMENTAL STUDY ON CONCEPT

    OF OJAS

    By

    Dr. JIRANKALGIKAR YOGESH MUKUND B.A.M.S.,

    Dissertation submitted to the

    Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore.

    In the partial fulfillment of the requirements for the degree of

    DOCTOR OF MEDICINE (AYURVEDA)

    In

    AYURVEDA SIDDHANTA

    Under The Guidance of

    DR. N. ANJANEYA MURTHY M.D. (AYU), Sahitya Shastry Professor and HOD,

    Department of Post Graduate Studies in Ayurveda Siddhanta, G.A.M.C., Mysore.

    Co-Guide

    DR. K VENKAT SHIVUDU M.D. (Ayu) Asst. Professor,

    J.S.S. Ayurveda Medical College, Mysore.

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA

    GOVERNMENT AYURVEDA MEDICAL COLLEGE, MYSORE.

    2008

    AyurmitraTAyComprehended

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    DECLARATION

    I hereby declare that this Dissertation FUNDAMENTAL STUDY ON

    CONCEPT OF OJAS is a bonafide and genuine research work carried out by me

    under the guidance of Dr. N. Anjaneya Murthy, Professor, Department of Post

    Graduate Studies in Ayurveda Siddhanta, Government Ayurveda Medical College,

    Mysore.

    Date: Signature of the Candidate

    Place: Mysore Dr. Jirankalgikar Yogesh Mukund

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    CERTIFICATE

    This is to certify that the dissertation entitled FUNDAMENTAL STUDY

    ON CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND in partial fulfilment of the

    requirement for the degree of Doctor of Medicine (Ayurveda).

    Date: Signature of the Guide

    Place: Mysore Dr. N.Anjaneya Murthy

    Professor and H.O.D, Department of Post Graduate Studies In Ayurveda Siddhanta,

    Government Ayurveda Medical College, Mysore.

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    CERTIFICATE

    This is to certify that the dissertation entitled FUNDAMENTAL STUDY

    ON CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND in partial fulfilment of the

    requirement for the degree of Doctor of Medicine (Ayurveda).

    Date: Signature of the Co-Guide

    Place: Mysore DR. K VENKAT SHIVUDU M.D. (AYU)

    H.O.D. & Asst. Professor, Dept. of Ayurveda Siddhanta J.S.S. Ayurveda Medical College, Mysore.

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    ENDORSEMENT BY THE HOD, PRINCIPAL /

    HEAD OF THE INSTITUTION

    This is to certify that the dissertation FUNDAMENTAL STUDY ON

    CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND under the guidance of Professor

    Dr.N.Anjaneya Murthy, Department of Post Graduate Studies in Ayurveda

    Siddhanta, Government Ayurveda Medical College, Mysore.

    Seal & Signature of the HOD Seal & Signature of the Principal

    Dr. N. Anjaneya Murthy Dr. Ashok D. Satpute Professor and H.O.D, Principal Department of Post Graduate Studies In Government Ayurveda Medical Ayurveda Siddhanta, College, Mysore. Government Ayurveda Medical College, Mysore.

    Date: Date:

    Place: Mysore Place: Mysore

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    COPY RIGHT

    Declaration by the Candidate

    I hereby declare that the Rajiv Gandhi University of Health Sciences,

    Karnataka shall have the rights to preserve, use and disseminate this dissertation /

    thesis in print or electronic format for academic / research purpose.

    Date : Signature of the Candidate

    Place : Mysore Dr. Jirankalgikar Yogesh Mukund

    Rajiv Gandhi University of Health Sciences, Karnataka

  • Dedicated with due regards

    to the sacred commemoration of my deceased

    grandfather

  • ACKNOWLEDGEMENT

    It gives me immense pleasure to acknowledge all of them who have helped/

    blessed me for successful completion of this dissertation.

    I owe my deepest sense of gratitude to my Honble guide Dr.N.Anjaneya

    Murthy, Professor and H.O.D, Department of Post Graduate studies in Ayurveda

    Siddhanta, G.A.M.C. Mysore, for his valuable suggestions, guidance, affection, care

    and all sorts of help in successful completion of this study.

    I am also grateful to my co-guide Dr.K. Venkat Shivudu, Assistant Professor,

    Dept. of Ayurveda Siddhanta, J.S.S Ayurveda Medical College, Mysore, for his

    continuous encouragement and suggestions during the course of study.

    I am obliged by continuous inspiration, suggestions and guidance given by my

    respected teacher Dr.Malhari Kamalakar Sirdeshpande, Assistant Professor, Dept. of

    Dravya guna, Manjara Ayurveda Mahavidyalaya, Latur, Maharashtra.

    I am thankful to Dr.Ashok, D. Satpute Principal, G.A.M.C. Mysore, for his

    valuable support and apt suggestions.

    I am thankful to my teachers Dr.T.D.Ksheresagar, Dr.S.G.Mangalgi,

    Dr.Naseema Akhtar, Dr.G.Gopinath, Dr.H.M.Chandramauli, Dr.T.Balakrishna,

    Dr.Shanthala Priyadarshini, Dr.Shantharam, Dr.Lancy Disuza and Dr.R.C.Maitreyae

    for their timely suggestions and encouragement.

    I am grateful to Dr.V.A.Chate and Dr.A.B.Katti for their special attention,

    continuous support and suggestions which have very crucial role in completion of this

    study. I am also thankful to all other teachers of G.A.M.C. Mysore, for their support

    and suggestions.

    I express my deep sense of gratitude to Vidwan Shri Gangadhara Y.Bhat,

    Professor, Dept. of Naveen Nyaya, Maharajas Sanskrit College, Mysore, for his kind

    support in understanding grammatical aspects of Ayurvedic literature in this course of

    study.

    i

  • I express my gratitude to Dr.S.M.Purshottama, Assistant Professor, Dept. of

    Physiology, M.M.C and R.I., Mysore for his valuable guidelines and suggestions

    during review of modern literature in this course of study. I will like to thank Dr.Shivaramaprasad Professor and H.O.D. Dept of

    P.G.Studies in Kayachikitsa, D.G.A.M.C.Gadag for his whole hearted support and

    help which he rendered to me at a very crucial period.

    I also thank Dr.T.Nagaraja, Dr.P.Sudhakar Reddy, Dr.Alka Jayavanth Kumar,

    and Mrs.K.Leela, all my teachers from J.S.S Ayurveda Medical College for their help

    and guidance during the course of the study. I also thank Dr.Venkateshulu, Consulting cardiologist, Wockhardt hospital,

    Bangalore, Dr.Rajsimha, Simha Heart Foundation, Mysore, Dr.Gorkal, Prof. and

    H.O.D Dept of Physiology, J.S.S.Medical College, Mysore, Dr.Shamsundar, Prof and

    H.O.D Dept of Anatomy J.S.S.Medical College, Mysore, Dr.H.B.Shashidhar,

    Assistant Professor, Dept of Pathology, M.M.C and R.I, Mysore, Dr.Bimal Chajer,

    Saool Heart Foundation, New Delhi, Dr.Gurudeep Singh, Dean of P.G.Studies,

    S.D.M. College of Ayurveda, Hassan, Dr.D.G.Thatte, Lucknow, Dr.S.R.Joshi, Sangli,

    Maharashtra, and many other experts in the field of Ayurveda as well as modern

    medicine who have given their valuable suggestions during this course of study.

    I extend my thanks to my seniors, Dr.Abdul Khadar and Dr.Kiran Mutanalli. I

    am thankful to my classmates Dr.Savitha.R.Shenoy, Dr.K.S.D.Sharma, Dr.Soubhagya

    Bilagi and Dr.H.D.Vijaylakshmi for their continuous help, encouragement and

    suggestions. I also extent my thanks to my junior collogues Dr.Rajesh Bhat,

    Dr.Pankaj Pathak, Dr.A.Annaporani, Dr.Aparna.K, Dr.Rameshkumar.K, Dr.Kalyani

    Bhusane, Dr.Ranjithkumar Shetty and Dr. Geetha for their timely support during my

    course of study. I also thank Mr. Prasad, Microdot Creators, Mysore, for his efforts in

    successful and attractive presentation of this work. I extent my sense of

    acknowledgement to all those persons, who have knowingly, unknowingly helped in

    this course of study and also beg pardon for missing names.

    ii

  • I will like to remember my family; my father and mother, grand father and

    grand mother, my elder brother at this moment as I would not have achieved this feet

    without the love , care they are bestowing on me in my life.

    Finally it is benediction of God Venketeshwara that I have reached to this

    stage in my life.

    Date :

    Place : Mysore (Dr. Jirankalgikar Yogesh Mukund)

    iii

  • ABSTRACT

    Need for the Study and Objectives

    Immunological disorders are one of the biggest questions in front of medical

    fraternity in this era. Immunity has been compared to bala in Ayurveda, bala being a

    functional entity is karya and ojas is karana for it. Comprehensive understanding of

    this concept of ojas may help to understand immunological disorders in a better way

    and will brighten the perspective of treatment of these disorders. Recent advances in

    modern medicine are also needed to be reviewed for any parallel concept to ojas.

    Different versions in description of ojas of various authors in Ayurvedic literature are

    also needed to be analysed for better understanding. Taking these needs into

    consideration objectives was formed.

    Methods

    Collection, compilation, rearrangement, analysis of data from various

    Ayurvedic as well as modern medicine textbooks, journals, websites was done.

    Discussions with large number of scholars both from the field of Ayurveda as well as

    modern medicine were also carried out.

    Interpretation and Conclusion

    Different versions of various authors in Ayurvedic classics regarding ojas are

    not contrary to each other. Never the less their collective understanding cohesively

    enrich the various aspects of concept of ojas.

    Prostaglandins are having great similarities with ojas when compared on the

    basis of gunas and karmas. Structural basis of immune response collectively comes

    nearer to concept of ojas in perspective of immunity / bala.

    Key Words

    Ojas, Ayu, Prostaglandins, Bala, structural basis of immune response.

    iv

  • CONTENTS Acknowledgement i iii

    Abstract iv

    Introduction 01

    Objectives 04

    Review of Ayurvedic Literature 05

    Review of Modern Literature 37

    Materials and Methods 79

    Discussion 82

    Conclusion 117

    Recommendation for Further Study 118

    Summary 119

    Bibliographic Reference s 120

    v

  • LIST OF TABLES T.No. Name of the Table Page No.

    01 Showing Gunas of Ojas 11 02 Showing Karmas of Ojas 13 03 Showing Sthanas of Ojas 17 04 Showing different opinions in Ayurvedic classics about

    pramana of ojas 18

    05 Showing Aaharapariposhana karma according to Acharya Charaka

    19

    06 Showing the Aharapariposhana Krama according to Acharya Sushruta

    20

    07 Showing different views on poshana of ojas according to various Ayurvedic classics

    21

    08 Showing different lakshanas of ojokshaya as per various Authors

    25

    09 Showing Comparison between properties of Ojas, Madya and Visha

    27

    10 Showing different concepts quoted as ojas according to various authors

    36

    11 Showing various ligants and receptors of prostaglandins with their actions

    40

    12 Showing major components of the innate immune system 60 13 Showing Cytokines of clinical importance and their

    description 66

    14 Showing Properties of human immunoglobulins (Ig) 76 15 Showing the Mahabhuta Predominance and Karmas of

    Ojogunas 88

    16 Showing the Summary of Gunas of Ojas 103 17 Showing Differences in ojas and bala 107 18 Showing Similarities in physico-chemical properties of

    Ojas and Prostaglandins 111

    19 Showing Similarities in Functions of Ojas and Prostaglandins 111

    20 Showing Other Similarities in Ojas and Prostaglandins 111

    21 Showing Comparison of Structural basis of Immune structures 114

    vi

  • LIST OF FIGURES No. Name of Figure Page No.

    01 Showing schematic representation of different layers of

    Immunity in human body

    57

    02 Showing schematic presentation of Immune mechanism 59

    03 Showing schematic representation of complement system 64

    04 Showing components of immunoglobulin 72

    LIST OF FLOW CHARTS No. Name of Flow Chart Page No.

    01 Showing the Derivation of word Ojas from Ubje - Bale Verb 05

    02 Showing the Nishpatti of Rupa Ojaha from word Ojas 06

    03 Showing relation between diet and synthesis of PG and its

    effects on human body.

    42

    vii

  • FUNDAMENTAL STUDY ON CONCEPT

    OF OJAS

    By

    Dr. JIRANKALGIKAR YOGESH MUKUND B.A.M.S.,

    Dissertation submitted to the

    Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore.

    In the partial fulfillment of the requirements for the degree of

    DOCTOR OF MEDICINE (AYURVEDA)

    In

    AYURVEDA SIDDHANTA

    Under The Guidance of

    DR. N. ANJANEYA MURTHY M.D. (AYU), Sahitya Shastry

    Professor and HOD, Department of Post Graduate Studies in Ayurveda Siddhanta,

    G.A.M.C., Mysore.

    Co-Guide

    DR. K VENKAT SHIVUDU M.D. (Ayu)

    Asst. Professor, J.S.S. Ayurveda Medical College,

    Mysore.

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA

    GOVERNMENT AYURVEDA MEDICAL COLLEGE, MYSORE.

    2008

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    DECLARATION

    I hereby declare that this Dissertation FUNDAMENTAL STUDY ON

    CONCEPT OF OJAS is a bonafide and genuine research work carried out by me

    under the guidance of Dr. N. Anjaneya Murthy, Professor, Department of Post

    Graduate Studies in Ayurveda Siddhanta, Government Ayurveda Medical College,

    Mysore.

    Date: Signature of the Candidate

    Place: Mysore Dr. Jirankalgikar Yogesh Mukund

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    CERTIFICATE

    This is to certify that the dissertation entitled FUNDAMENTAL STUDY

    ON CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND in partial fulfilment of the

    requirement for the degree of Doctor of Medicine (Ayurveda).

    Date: Signature of the Guide

    Place: Mysore Dr. N.Anjaneya Murthy

    Professor and H.O.D, Department of Post Graduate Studies In Ayurveda Siddhanta,

    Government Ayurveda Medical College, Mysore.

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    CERTIFICATE

    This is to certify that the dissertation entitled FUNDAMENTAL STUDY

    ON CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND in partial fulfilment of the

    requirement for the degree of Doctor of Medicine (Ayurveda).

    Date: Signature of the Co-Guide

    Place: Mysore DR. K VENKAT SHIVUDU M.D. (AYU)

    H.O.D. & Asst. Professor, Dept. of Ayurveda Siddhanta J.S.S. Ayurveda Medical College, Mysore.

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    ENDORSEMENT BY THE HOD, PRINCIPAL /

    HEAD OF THE INSTITUTION

    This is to certify that the dissertation FUNDAMENTAL STUDY ON

    CONCEPT OF OJAS is a bonafide research work done by

    Dr.JIRANKALGIKAR YOGESH MUKUND under the guidance of Professor

    Dr.N.Anjaneya Murthy, Department of Post Graduate Studies in Ayurveda

    Siddhanta, Government Ayurveda Medical College, Mysore.

    Seal & Signature of the HOD Seal & Signature of the Principal

    Dr. N. Anjaneya Murthy Dr. Ashok D. Satpute Professor and H.O.D, Principal Department of Post Graduate Studies In Government Ayurveda Medical Ayurveda Siddhanta, College, Mysore. Government Ayurveda Medical College, Mysore.

    Date: Date:

    Place: Mysore Place: Mysore

  • RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA

    DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA,

    GOVERNMENT AYURVEDA MEDICAL COLLEGE

    MYSORE.

    COPY RIGHT

    Declaration by the Candidate

    I hereby declare that the Rajiv Gandhi University of Health Sciences,

    Karnataka shall have the rights to preserve, use and disseminate this dissertation /

    thesis in print or electronic format for academic / research purpose.

    Date : Signature of the Candidate

    Place : Mysore Dr. Jirankalgikar Yogesh Mukund

    Rajiv Gandhi University of Health Sciences, Karnataka

  • Dedicated with due regards

    to the sacred commemoration of my deceased

    grandfather

  • ACKNOWLEDGEMENT

    It gives me immense pleasure to acknowledge all of them who have he lped/

    blessed me for successful completion of this dissertation.

    I owe my deepest sense of gratitude to my Honble guide Dr.N.Anjaneya

    Murthy, Professor and H.O.D, Department of Post Graduate studies in Ayurveda

    Siddhanta, G.A.M.C. Mysore, for his valuable suggestions, guidance, affection, care

    and all sorts of help in successful completion of this study.

    I am also grateful to my co-guide Dr.K. Venkat Shivudu, Assistant Professor,

    Dept. of Ayurveda Siddhanta, J.S.S Ayurveda Medical College, Mysore, for his

    continuous encouragement and suggestions during the course of study.

    I am obliged by continuous inspiration, suggestions and guidance given by my

    respected teacher Dr.Malhari Kamalakar Sirdeshpande, Assistant Professor, Dept. of

    Dravya guna, Manjara Ayurveda Mahavidyalaya, Latur, Maharashtra.

    I am thankful to Dr.Ashok, D. Satpute Principal, G.A.M.C. Mysore, for his

    valuable support and apt suggestions.

    I am thankful to my teachers Dr.T.D.Ksheresagar, Dr.S.G.Mangalgi,

    Dr.Naseema Akhtar, Dr.G.Gopinath, Dr.H.M.Chandramauli, Dr.T.Balakrishna,

    Dr.Shanthala Priyadarshini, Dr.Shantharam, Dr.Lancy Disuza and Dr.R.C.Maitreyae

    for their timely suggestions and encouragement.

    I am grateful to Dr.V.A.Chate and Dr.A.B.Katti for their special attention,

    continuous support and suggestions which have very crucial role in completion of this

    study. I am also thankful to all other teachers of G.A.M.C. Mysore, for their support

    and suggestions.

    I express my deep sense of gratitude to Vidwan Shri Gangadhara Y.Bhat,

    Professor, Dept. of Naveen Nyaya, Maharajas Sanskrit College, Mysore, for his kind

    support in understanding grammatical aspects of Ayurvedic literature in this course of

    study.

    i

  • I express my gratitude to Dr.S.M.Purshottama, Assistant Professor, Dept. of

    Physiology, M.M.C and R.I., Mysore for his valuable guidelines and suggestions

    during review of modern literature in this course of study. I will like to thank Dr.Shivaramaprasad Professor and H.O.D. Dept of

    P.G.Studies in Kayachikitsa, D.G.A.M.C.Gadag for his whole hearted support and

    help which he rendered to me at a very crucial period.

    I also thank Dr.T.Nagaraja, Dr.P.Sudhakar Reddy, Dr.Alka Jayavanth Kumar,

    and Mrs.K.Leela, all my teachers from J.S.S Ayurveda Medical College for their help

    and guidance during the course of the study. I also thank Dr.Venkateshulu, Consulting cardiologist, Wockhardt hospital,

    Bangalore, Dr.Rajsimha, Simha Heart Foundation, Mysore, Dr.Gorkal, Prof. and

    H.O.D Dept of Physiology, J.S.S.Medical College, Mysore, Dr.Shamsundar, Prof and

    H.O.D Dept of Anatomy J.S.S.Medical College, Mysore, Dr.H.B.Shashidhar,

    Assistant Professor, Dept of Pathology, M.M.C and R.I, Mysore, Dr.Bimal Chajer,

    Saool Heart Foundation, New Delhi, Dr.Gurudeep Singh, Dean of P.G.Studies,

    S.D.M. College of Ayurveda, Hassan, Dr.D.G.Thatte, Lucknow, Dr.S.R.Joshi, Sangli,

    Maharashtra, and many other experts in the field of Ayurveda as well as modern

    medicine who have given their valuable suggestions during this course of study.

    I extend my thanks to my seniors, Dr.Abdul Khadar and Dr.Kiran Mutanalli. I

    am thankful to my classmates Dr.Savitha.R.Shenoy, Dr.K.S.D.Sharma, Dr.Soubhagya

    Bilagi and Dr.H.D.Vijaylakshmi for their continuous help, encouragement and

    suggestions. I also extent my thanks to my junior collogues Dr.Rajesh Bhat,

    Dr.Pankaj Pathak, Dr.A.Annaporani, Dr.Aparna.K, Dr.Rameshkumar.K, Dr.Kalyani

    Bhusane, Dr.Ranjithkumar Shetty and Dr. Geetha for their timely support during my

    course of study. I also thank Mr. Prasad, Microdot Creators, Mysore, for his efforts in

    successful and attractive presentation of this work. I extent my sense of

    acknowledgement to all those persons, who have knowingly, unknowingly helped in

    this course of study and also beg pardon for missing names.

    ii

  • I will like to remember my family; my father and mother, grand father and

    grand mother, my elder brother at this moment as I would not have achieved this feet

    without the love , care they are bestowing on me in my life.

    Finally it is benediction of God Venketeshwara that I have reached to this

    stage in my life.

    Date :

    Place : Mysore (Dr. Jirankalgikar Yogesh Mukund)

    iii

  • ABSTRACT

    Need for the Study and Objectives

    Immunological disorders are one of the biggest questions in front of medical

    fraternity in this era. Immunity has been compared to bala in Ayurveda, bala being a

    functional entity is karya and ojas is karana for it. Comprehensive understanding of

    this concept of ojas may help to understand immunological disorders in a better way

    and will brighten the perspective of treatment of these disorders. Recent advances in

    modern medicine are also needed to be reviewed for any parallel concept to ojas.

    Different versions in description of ojas of various authors in Ayurvedic literature are

    also needed to be analysed for better understanding. Taking these needs into

    consideration objectives was formed.

    Methods

    Collection, compilation, rearrangement, analysis of data from various

    Ayurvedic as well as modern medicine textbooks, journals, websites was done.

    Discussions with large number of scholars both from the field of Ayurveda as well as

    modern medicine were also carried out.

    Interpretation and Conclusion

    Different versions of various authors in Ayurvedic classics regarding ojas are

    not contrary to each other. Never the less their collective understanding cohesively

    enrich the various aspects of concept of ojas.

    Prostaglandins are having great similarities with ojas when compared on the

    basis of gunas and karmas. Structural basis of immune response collectively comes

    nearer to concept of ojas in perspective of immunity / bala.

    Key Words

    Ojas, Ayu, Prostaglandins, Bala, structural basis of immune response.

    iv

  • CONTENTS

    Acknowledgement i iii

    Abstract iv

    Introduction 01

    Objectives 04

    Review of Ayurvedic Literature 05

    Review of Modern Literature 37

    Materials and Methods 79

    Discussion 82

    Conclusion 117

    Recommendation for Furthe r Study 118

    Summary 119

    Bibliographic Reference s 120

    v

  • LIST OF TABLES

    T.No. Name of the Table Page No.

    01 Showing Gunas of Ojas 11

    02 Showing Karmas of Ojas 13 03 Showing Sthanas of Ojas 17

    04 Showing different opinions in Ayurvedic classics about pramana of ojas

    18

    05 Showing Aaharapariposhana karma according to Acharya Charaka

    19

    06 Showing the Aharapariposhana Krama according to Acharya Sushruta

    20

    07 Showing different views on poshana of ojas according to various Ayurvedic classics

    21

    08 Showing different lakshanas of ojokshaya as per various Authors

    25

    09 Showing Comparison between properties of Ojas, Madya and Visha

    27

    10 Showing different concepts quoted as ojas according to various authors

    36

    11 Showing various ligants and receptors of prostaglandins with their actions

    40

    12 Showing major components of the innate immune system 60 13 Showing Cytokines of clinical importance and their

    description 66

    14 Showing Properties of human immunoglobulins (Ig) 76 15 Showing the Mahabhuta Predominance and Karmas of

    Ojogunas 88

    16 Showing the Summary of Gunas of Ojas 103 17 Showing Differences in ojas and bala 107

    18 Showing Similarities in physico-chemical properties of Ojas and Prostaglandins

    111

    19 Showing Similarities in Functions of Ojas and Prostaglandins 111

    20 Showing Other Similarities in Ojas and Prostaglandins 111

    21 Showing Comparison of Structural basis of Immune structures 114

    vi

  • LIST OF FIGURES

    No. Name of Figure Page No.

    01 Showing schematic representation of different layers of

    Immunity in human body

    57

    02 Showing schematic presentation of Immune mechanism 59

    03 Showing schematic representation of complement system 64

    04 Showing components of immunoglobulin 72

    LIST OF FLOW CHARTS

    No. Name of Flow Chart Page No.

    01 Showing the Derivation of word Ojas from Ubje - Bale Verb 05

    02 Showing the Nishpatti of Rupa Ojaha from word Ojas 06

    03 Showing relation between diet and synthesis of PG and its

    effects on human body.

    42

    vii

  • Fundamental Study on Concept of Ojas

    1

    INTRODUCTION

    Ayurveda word literally means veda of Ayu. Word veda has various meanings

    such as jnyana, labha, satta, shastra, etc. Thus Ayurveda is a science which deals

    with jnyana of Ayu, methods to achieve ayu, protection of ayu etc. For this the

    knowledge of ayu is a must. Ayu is anuvrutti of chetana; if there is nivruti of chetana

    then it is death. Anuvrutti of chetana in other words is stated as samyoga of shareera,

    indriya, satva and atma. Thus this samyoga itself is ayu and viyoga is mrutyu.

    Initiation of this samyoga and maintaining it is the most important prerequisite of

    human life. Without any such mechanism which initiates, maintains and protects this

    samyoga life cannot exist.

    Satva, atma and shareera are three pillars of life. Aatma being drashta does

    not actively participate in any of body actions. All the body actions thus can be

    ascribed to shareera and or manas. A regulatory mechanism which controls shareera

    as well as manas independently and collectively is also an important pre-requisite for

    existence of life / ayu.

    All the multi cellular organisms including human beings need a mechanism

    which co-ordinates the different functions of individual at the levels of systems,

    tissues and cells. This communication and co-ordination between various actions/

    functions in human body, complementing actions of various systems with one another

    is the essence of multicellularity. Such mechanism of co-operation, communication,

    regulation and sometimes complementation is also one among prerequisites for

    bringing synergism in functions of human body.

    Prayojana of Ayurveda is dhatu samya. This samya/homeostasis in

    dehadhatus is the karya of Ayurveda. Maintenance of this homeostasis in healthy and

    restoration/re-establishment of it in a diseased is to be achieved by chikitsa. External

    milieu i.e. loka has its influence on internal milieu i.e. purusha. Any changes,

    transformations in external milieu influence the condition of internal milieu and

    enforce changes in it. This external milieu continuously undergoes changes because of

    kala and is bound to influence homeostasis of internal milieu. A mechanism is

  • Fundamental Study on Concept of Ojas

    2

    essential to protect and maintain homeostasis of purusha by preventing the influence

    from changes in external milieu. Sometimes factors from internal milieu itself may

    reason for vitiation. Such a mechanism is very essential for healthy life. This

    mechanism in addition helps to fasten recovery of homeostasis after its derailment /

    vaishamya.

    These necessities/requirements for initiation, maintenance of ayu, co-

    ordination between shareera and manas and its protection from influencing harmful

    factors are to be fulfilled for healthy life and longevity. For this purpose of initiation

    and maintenance of these mechanisms a dravya should be adhara. Ayurveda believes

    in karya karana siddhanta. These mechanisms being karyas need to have a

    dravya/structural basis. Ayurveda has established the concept of ojas for this purpose.

    Dehadharaka samyoga dharana, sarva cheshtasu apratighata, deha sthiti nibandhana

    are few of the functions attributed to ojas. Thus the concept of ojas has its own

    importance and a very essential role extending from utpatti to mruthyu, ie., in all the

    three stages of human life utpatti, sthiti and laya.

    With advances in the field of applied sciences, modern medicine is also

    accepting holistic nature of life. Newer and newer understandings of body

    mechanisms are emerging. Newer roles of substances that were conventionally

    accepted as a part of only one system in human body are emerging in this era.

    Multifaceted actions of various body components are being understood and accepted

    in modern medicine. This prompts or re-ascertains the quest for searching a modern

    equivalent entity to ojas. A critical survey and analysis of these advances may not

    only help to find an equivalent for concept of ojas but also to understand and utilize

    this concept in a greater and better manner.

    Among various functions of ojas one is bala poshana. Bala is karya and ojas

    is karana. One of the biggest problems in front of medical fraternity in this era is

    treatment of immuno-deficiency disorders. Immunity is capacity of human body to get

    protected from harmful stimulus. Scope of immunology which was limited to mere

    infectious diseases has evolved largely to take metabolic disorders, autoimmune

    disorders, tumor immunology, and transplants of human organs under its preview.

  • Fundamental Study on Concept of Ojas

    3

    This highlights the need of hour to understand concept of ojas with its all

    aspects in order to elicit better understanding of these immunological diseases from

    Ayurvedic perspective. This will help in strengthening chances of better treatment

    options for these immunological disorders by applying Ayurvedic principles of

    management.

    Ojas has got a vital role not only in swasthya rakshana/protection of health but

    also in achievement of extra-ordinary status of health, which is called as positive

    health. A prima-facie overview of available literature on ojas in Ayurvedic classics

    sometimes may lead to doubts/ambiguities by virtue of different versions available in

    explanation of ojas. Sthira and sara gunas of ojas, quoting ojas as upadhatu and mala

    of shukra and also shukra vishesha are few of such versions. An attempt to understand

    the reason of difference in various different classics, as well as different citations of

    same classic is also necessary for comprehensive understanding of concept of ojas.

    Hence taking above all points into consideration an attempt is designed to

    study this very important and the unique concept in Ayurveda. A literary survey of

    available Ayurvedic literature would help to create foundation for all the works on

    ojas and thus a fundamental study is designed to understand concept of ojas.

    This dissertation is a humble attempt to compile, analyze and represent

    concept of ojas in conventional methodology of description. An attempt to find

    equivalent concept from modern medicine has also been undertaken in order to

    understand concept of ojas in a better way and its presentation in front of modern

    world.

    Thus in nutshell this study aims at understanding concept of ojas along with its

    role in trividha avastatas of life, effort for better understanding of so called different

    schools of thoughts, finding an equivalent from modern medicine and understanding

    practical utility of this concept .

  • Fundamental Study on Concept of Ojas

    4

    OBJECTIVES OF STUDY

    1. To understand and explain precisely the fundamental concept of ojas on the

    basis of available Ayurvedic literature.

    2. To co relate different schools of thoughts about the concept of ojas in

    Ayurvedic literature.

    3. To study the concept of ojas in the light of modern medical literature in an

    attempt to find a parallel entity to it.

    4. To evaluate the utility of this concept in day to day practice.

  • Fundamental Study on Concept of Ojas

    5

    REVIEW OF AYURVEDIC LITERATURE

    Aarogya is the moola of for achieving dharma, artha, kama and moksha.

    Protection of aarogya of a healthy person and achievement of aarogya in a diseased

    individual is Aim of Ayurveda. The concept of ojas has a very important role to play

    in achievement of this aim. Ayurvedic Samhitas are having vast material related to

    concept of ojas but it is scattered in various different contexts. Compilation of these

    various references collectively is necessary for comprehensive description of ojas.

    Thus this chapter aims to compile available literature on ojas and represent it in

    conventionally accepted form of description.

    Utpatti of word Ojas

    The word Ojas is derived from dhatu Ubje-Bale. By aadesha of sutra

    Ubje-bale balopascha ll lopa of Ba-kara takes place. Now the dhatu becomes

    Uj. While making krudanta by Asun pratyaya in Unadi prakriya; by aadesha of

    sutra Sarvadhatubhyo asun ll and word becomes Uj+Asun. Now by aadesha of

    Sarvadhatukardhadhatukayoho ll U-Kara undergoes vruddhi and becomes O-

    Kara. Now word becomes Oj+Asun. By aadesha of sutra

    Upadesheajnanunasikaha ll lopa of U-kara takes place. By aadesha of sutra

    Halyantam ll lopa of Na-kara takes place and word now becomes Oj+As =

    Ojas. This process can be shown in a flow chart as follows.1

    Flow Chart 1 Showing the Derivation of word Ojas from Ubje - Bale Verb

    Ubje Bale

    Ubje bale balopascha ll Ba-kara lopa

    Uj Sarvadhatukayoho asun ll Asun Pratyaya

    Uj + Asun

    Sarvadhatukardhadhatukayoho ll Gunavruddhi of U

    Oj + Asun

    Halantyam ll Na-kara lopa Oj + As

    Upadesheajanunasikaha ll U-kara lopa

    Krut taddshitasamascha ll Ojas Krudanta pratipadika of Ubje-Bale

  • Fundamental Study on Concept of Ojas

    6

    Nishpatti of rupa Ojaha from word Ojas

    Ojas is Sa karnata (i.e. ending with consonent sa) word in

    napumsakalinga (neutral gender). Ojaha is prathama ekvachana of this word. In

    prathma ekvachana pratyaya of napumsakalinga is Sun. So now word is Ojas +

    Sun. By aadesha of sutraSwamolruk ll lopa of Sun pratyaya takes place and

    word becomes Ojas. By aadesha of sutra Susajusho ruhu ll padanta Sa-kara

    gets converted into refa i.e. Ra-kara and word becomes Ojar. By aadesha of

    sutra Kharavasanayoho Visarjaneeyaha ll padanta khar pratyaya is converted to

    visarga and thus Ojaha rupa is formed. This process can be shown in a flow chart

    as follows.2

    Flow Chart 2. Showing the Nishpatti of Rupa Ojaha from word Ojas

    Ojas

    Prathma Ekvachana Sun pratyaya

    Ojas + Sun

    Swamolruk ll Lopa of Sun pratyaya in

    Napumsakalinga Ojas

    Sasajusho rahu ll Padanta Sa karasya rakara

    Ojar

    Kharavasanayohovisarjaneeyaha Visarga of rakara

    Prathama eka vachana of word Ojas Ojaha

    Other words related to Ojas

    Ojaha It is a karant pumlingi shabda which means odd numbers.

    Oja It is a kavyaguna which means in formation of large samasas, composite

    words/samasika padas not only loose their own meaning but also collectively lead

    towards one another meaning. This guna is called Ojoguna of kavya and quoted as

    atma of kavya.3

  • Fundamental Study on Concept of Ojas

    7

    Different meanings of word Ojas

    1) Meaning of the sutra Ubje-bale balopascha is ubja dhatu when used in

    meaning of bala then lopa of bakara takes place. Ojas word is formed by this

    process so it has to be used in meaning bala.

    2) Another meaning is Ubje-Aarjave. Word Aarjava is originated from Ruju

    word which means sahaja in this context. So Ubj-arjave means

    Sahaja/Prakruta/ avaikarika bala.4

    3) Medini kosha gives meanings of word ojas as

    a. Deeptau

    b. Avashtambhe

    c. Prakashe

    d. Balayoho

    a) Deeptau one which is swayamprakashi

    b) Avashtambha one which maintains Sthairya.

    c) Prakasha Prakarshena deeptau which gives light/prakasha to others.

    d) Balam This enforces prakuta avastha or opposes/resists vikruti.5

    4) In Yaska Nighantu 28 different words are used in meaning of bala. Infact they

    stress on different aspects of bala. Those words are,

    Ojaha, Pajaha, Shavaha, Tavoha, Taraha, Twaksha, Shadhaha, Badhaha,

    Nrumnam, Tavirshi, Shushmam, Shushnam, Daksha, Veelu, Choutram, Shusham,

    Saha, Yaha, Vadhaha, Vargaha, Vrujanam, Vruk, Majmana, Poumsyani,

    Dhamasi, Dravinam, Sandrasa, Shyambarum6 .

    Different Meanings of word Ojas in Sanskrit - English dictionaries

    1. Bodily strength

    2. Vigour

    3. Energy

    4. Ability

    5. Power 7

    6. Virility

    7. The generative faculty

    8. Splendour

  • Fundamental Study on Concept of Ojas

    8

    9. Light

    10. An elaborate form of style

    11. Water

    12. Metallic luster 8

    Definition of Ojas

    Acharya Charaka defines ojas as; a shuddha/clear substance having rakta

    varna along with ishat peeta varna and residing in hrudaya is called ojas in shareera.

    Acharya Chakrapani has commented on this as shuddha means shukla i.e. white,

    raktam ishat means kinchit/slight rakta/ red, sapitakam means slight peeta. Thus

    according to him ojas has shweta varna along with peeta and rakta as anugata

    varnas. Acharya Gangadhara comments on it as ojas is shubhra/white, ishat rakta

    and peeta9.

    Acharya Sushruta defines ojas as param/supreme tejas of dhatus from rasa to

    shukra. It is called bala as per swashastra siddhanta. Acharya Dalhana comments as

    param means utkrushta, teja means sneha, as ghruta is sneha of whole milk; similarly

    ojas is sneha of all dhatus in body. Acharya Chakrapani comments as here teja

    means saara as in context of ghrita and madhu.11

    Ashtanga Sangraha quotes as para teja of all shareera dhatus is called as ojas.

    Acharya Indu comments as para word here is related to ojas and thus it is definition

    of para ojas.12 Ashtanga Hrudaya defines ojas as it is para teja of shukranta (rasa to

    shukra) dhatus.16 Acharya Arunadatta comments as para is utkrushta thus Ojas is

    utkrushta teja of all seven deha dhatus. Acharya Hemadri comments as ojas is mala

    as it is explained after other malas.13 Acharya Chandranandana comments as ojas is

    pradhana moola of deha dhatus. Ojas is prakrushta dhama of saaras.14

    Acharya Sharangadhara defines ojas as a substance residing in whole body

    having snigdha, sheeta gunas. Acharya Kashiram Vaidya comments on this as

    snigdha is sachikkana, ojas is sheeta and not ushna, sitam means shubra in colour and

    as it is karana for srushti utpatti so soumya in nature. It does poshana of bala.15

    Acharya Bhavamishra defines ojas as sarwasharisastha snigdha, sheeta, and

    sthira substance which is somatmaka in nature and does balapushti.16

  • Fundamental Study on Concept of Ojas

    9

    Gunas of Ojas

    Acharya Charaka quotes that ojas is having sarpirvarna/colour like ghee,

    madhu rasa/ taste like honey and lajagandha/smell like paddy at the time of utpatti in

    shareera.17 Acharya Gangadhara comments as ojas when first created in body then it

    is sarpirvarna and madhu rasa after words it becomes lajagandhi.18 Acharya Charaka

    in another context explains about colour and nature of ojas when it is in hrudaya as

    shuddha, ishat rakta peetaka. Acharya Chakrapani comments on this as shuddha

    means shukla/white, raktam ishat means slight reddish, sapeetakam means slight

    yellowish; so ojas is having shukla varna and rakta and peeta as anugata varnas.

    Second interpretation of ishat word can also be taken as less in quantity signifying

    ashtabindukatva of ojas. Acharya Gangadhara accepts another patha as shubhram

    which means shukla/white colour having ishat rakta and ishat peet varnas i.e. red and

    yellow shades.19 Acharya Charaka has explained that ojas is having same gunas as

    that milk. Acharya Chakrapani quotes as these sweet taste etc. ten gunas are same in

    ojas and milk. Acharya Gangadhara comments as all milks are having

    ojovriddikaratva still ojovardhaka guna in cows milk is again mentioned because of

    its more samanata in gunas than other varities of milk.20 Acharya Charaka explains

    ten gunas of goksheera as swadu, sheeta, mrudu, snigdha, bahal, shlakshna, picchila,

    guru, manda & prasanna. Acharya Chakrapani comments as prasanna means

    nirdosha, nirdosha is called guna by prashastata or consider prasanna as guna other

    than gurvadi gunas.21

    Acharya Charaka quotes ojas as madhura swabhavam.22 Acharya Charaka

    quotes ten gunas of ojas as guru, sheeta, mrudu, kshlaksha, bahala, madhura, sthira,

    prasanna, picchila and snigdha.23

    Acharya Sushruta quotes gunas of ojas as somatmaka, snigdha, shukla, sheeta,

    sthira, saram, vivikta, mrudu and mrutsna. Acharya Dalhana comments on it as

    somatmaka meaning soumya, snigdha means having onctiousness, shuklam as

    atishwetam. Another patha is shukra which signifies taila and kshaudra as anugata

    varnas of ojas along with shukla. Sheeta is veerya, it is sthira as it gives sthairya to

    shareera avayavas, sara means prasaransheela/ easily spreading nature, vivikta

  • Fundamental Study on Concept of Ojas

    10

    means having supreme qualities and mrudu means tendere or soft to touch, mrutsam

    means picchila, by word cha gurvadi anukta gunas are also to be included.24

    Acharya Chakrapani comments as gunas of ojas are told for knowledge of

    treatment. Shukla is prime or important colour and it does not have tantrantara

    virodha with other anugata varnas in tantrantaras (Charaka Samhita). Sthira means

    stable. Rasam is another patha in place of saram which means madhura rasa.

    Vivikta means pratyagram i.e. which does not undergo paryushitata/staleness.

    Mrutsna means soft to touch.25 Acharya Haranachandra Chakravarthy quotes as

    sthira means one which makes a person stable in the conditions of sukha and dukha.

    Sara means which moves through out body. Vivikta is nirmala/clear.26

    Ashtanga Sangraha quotes gunas of ojas as mrudu, somatmaka, shuddha,

    rakta, ishat sapeetakam. Acharya Indu comments as shuddha means anupahata, ishat

    raktam sapeetakam means slight reddish and slight yellowish.27

    Ashtanga Hrudaya explains ojas gunas as snigdha, somatmaka, shuddha, ishat

    lohit peetaka.28

    Acharya Kashyapa explains gunas of ojas as it is anupashtista/separated from

    sheshma, aashyava (not having back colour), and rakta peeta in colour.29 Acharya

    Sharangadhara quotes ojogunas as sheeta, snigdha and somatmaka.30 Acharya

    Bhavamishra quotes white colour of ojas.31

  • Fundamental Study on Concept of Ojas

    11

    Table No.1. Showing Gunas of Ojas

    Name of the Guna C.S S.S A.S. A.H K.S Sh.S B.P. Snigdha + + + + + Sheeta + + + + Guru + Mrudu + + Kshakshna + Bahala + Madhura + + Sthira + + + + Prasanna + Mrutsna + Sara + Vivikta + Picchila + Sarpivarna + Madhurasa + Lajagandhi + Ishatrakta + + + + Ishatpeeta + + + + Somatmaka + + + + + Shuddha + + + Shukla + + +

    Karmas of Ojas

    Karmas of ojas in Garbhavastha are discussed under utpatti of ojas.

    Acharya Sushruta explains karmas of ojas as sthiraupachita mamsata,

    sarvachestasu apratighata, swaraprasada, varnaprasada, bahyanam karanam

    aatmakarya pratipatti and abhyantaranam karanam aatmakarya pratipatti. Acharya

    Dalhana comments on this as these are prakruta/physiological karmas of ojas here

    stiraupachita mamsata means bala by upachaya/prosperity of all dhatus, sarva

    cheshta means kaya, vacha, manovyapara, apratihgata means unimpaired power

    which is seen by bhara grahanadi bala, swaravarna prasada means

    nairmalya/clarity, bahya karana means karmendriyas, abhyantara karana means

    jnyanendriyas or bahya means both jnyanendriyas as well as karmendriyas and

    abhyantara means mana, buddhi etc.32 Acharya Chakrapani comments on this as

    sthira upachita mamsatva means sarvadhatu sneharupa mamsa apyayana. Here

  • Fundamental Study on Concept of Ojas

    12

    mamsa is told as it can be seen from outside. Like this stability and prosperity of all

    other dhatus is to be understood. Here chesta means kaya parispanda,

    apratighata/non obstuctiveness to these kriyas; bahya karana means karmendriyas

    where as abhyatara karana means jnyanendriyas with manas. Atmakarya means

    visargadi, budhyadi, and chintyadi vishayas of these karanas. Pratipatti means

    anusthiti. Thus all indriyas are anushhita in their swakarya by ojo anugraha. It can

    be understood as indriyas are bhautika, and then vishista bhutamaya ojas does bala

    brumhana of vishishta indriya. Same karmas of ojas has been shown by Acharya

    Charaka in vyatireka in ojo kshaya lakshanas.33 Acharya Haranachandra comments

    as bahya karana means payu adi and abhyantara means chakshuradi : pratipatti

    means pravrutti as pratipathi pravruttim cha is stated by Medini Kosha34

    Acharya Sushruta further adds as if deha ayayavas are vyapta by ojas then

    they are in existence/bhavati if there is abhava of ojas in deha avayavas then

    nasha/sheeryana of deha avayavas takes place. Acharya Dalhana comments as

    bhavati means utpadyate, sheeryante means vinashyanit/getting destructed.35 Acharya

    Chakrapani accepts different patha which means its abhava causes shareera nasha.36

    Acharya Haranachandra comments as cha kara is for avadharana, sheeryante

    means himsyante, gets destructed which is having similarity of a Acharya Charakas

    version of tannashanna vinashyanti.37

    Acharya Charaka explains preenana of sarva shareera is done by ojas.

    Without ojas life of sarva bhutas/all living organisms can not be continued. If nasha

    of ojas residing in hrudaya takes place then nasha of shareera will take place. It is

    shareera rasa sneha and pranas are pratishita in it. Acharya Chakrapani comments

    on it as this is applicable for both types of ojas; vartayanti means jeevanti, preenita

    means tarpita. If kshaya of ojas takes place without kshaya of dhatus then marana

    will take place. Word dhari means jeeva dharaka samyoga pradhanata. Shareera

    rasa sneha means shareerasaara saara; words rasa and sneha here mean saara

    which means saara of shareeradhatus. Acharya Gangadhara comments as

    sarvajantus can have anuvartana of jeevana if preena by ojas is done. Without ojas

    life of all bhutas can not be present. He accepts other patha which says that unless

    and until there is no loss of ojas there can not be loss of purusha.38

  • Fundamental Study on Concept of Ojas

    13

    Ashtanga Sangraha explains karmas of ojas as pranas are pratishithita in ojas

    and it does preenana of deha. If there is no nasha of ojas then there will not be nasha

    of deha. Acharya Indu comments that without nasha of ashtabindwatmaka ojas

    nasha of shareera can not take place.39

    Ashtanga Hrudaya quotes karmas of ojas as dehasthiti nibandhana. Unless

    ojas is in state of normalcy, health/aarogya is maintained. When nasha of ojas takes

    place nasha of shareera is fixed. Nishpatti of vividha dehasamshrita bhavas is also

    done by ojas. Acharya Arunadatta comments as dehasya sthiti nibandhanam means

    adhisthana/abode of jeevita. If abhava of ojas takes place then there will be abhava

    of prani. In body, pranas stay in ojas. Vividha bhavas having samshraya in deha

    originate form ojas. Acharya Hemadri comments as dehasya sthiti is different

    avasthas of deha, and ojas is karana for these avasthas.40

    Acharya Sharangadhara explains karmas of ojas as it does balaposhana of

    shareera.41 Acharya Bhavamishra also quotes as ojas does balaposhana of shareera 42. He further add that vividha deha samshrita bhavas which are originated from ojas

    such as utsaha, pratibha, dhairya, lavanya, sukumarata and ojas also performs

    function of dehasthiti nibandhana43.

    Table No.2. Showing Karmas of Ojas

    Karmas S.S C.S A.S A.H Sh. S B.P Sthira upachila mamsata + Sarva chesthasu apratighata +

    Swaraprasada + Varnaprasada + Bahya karanam atma karya pratipatti +

    Abhyatara karanam atma karya pratipatti +

    Shareera dharana + + Dehapreena + + Prana ashraya + Dehasthiti nibandhana + + Dehasamsthita bhava nishpandana + +

    Shareerabala pushti + +

  • Fundamental Study on Concept of Ojas

    14

    Types of Ojas

    Acharya Charaka quotes as sthana of para ojas is hrudaya. Acharya

    Chakrapani while commenting on this shloka says that word para means superior

    which indicate two types of ojas para and apara. Para is alpa pramana and

    explained by hrudi tishtati ll where as apara is shlaishmika ojas explained in

    context of anjalimana of Shareera sthana as Tavadeva parimana ll 44 Acharya

    Chakrapani quotes ojas which is ashraya for prana is asthabindu in pramana and

    having ashraya in hrudaya.45Acharya Gangadhara comments as hrudaya is sthana of

    shreshtha/superior ojas which is ashta bindurupa.46

    Acharya Charaka quotes that shuddha; ishat rakta sapeetaka dravya having

    sthana in hrudaya is called as ojas. Acharya Chakrapani comments on word ishat as

    very less quantity & indicative of ashtabinduka ojas. Acharya Gangadhara comments

    on word ishat as less and it is related to rakta & sapeetaka. He further condemns two

    different types of ojas and says that ashtabinduka ojas and ardhanjali ojas are one

    and the same. Word bindu is having meaning as karsha which means ashtabinduka

    means eight karshas. Ardhanjali means ashta karsha only so both are one and

    same.47 Ashtanga Sangraha also quotes two types of Ojas as para and rasatmaka.48

    Sthanas of Ojas

    Hrudaya is quoted mainly as sthana of ojas by Acharya Charaka. Acharya

    Chakrapani has commented on this as hrudaya is sthana of para ojas which is

    astabindwatmaka. Acharya Gangadhara opines that hrudaya is seat of ojas and he

    states that there are no different types of ojas as para and apara.49

    Acharya Charaka in another context has quoted sthana of para ojas is

    hrudaya and vahana of ojas is done by dhamanis in shareera continuously.He further

    describes these dhamanis as tatphala and mahamoola. Acharya Chakrapani

    commentes as sthana of apara ojas is hrudaya shrita dasha dhamanis. Acharya

    Gangadhara comments as hrudaya is sthana of para ojas. 50 Acharya charaka quotes

    thatdasha/ten dhamanis along with hrudaya perform vidhamana of ojas in all

    shareera and hence called as ojovaha mahamula dhamanis. These mahaphala

    dhamani/siras divide in bahudha means in many branches. Acharya Chakrapani

  • Fundamental Study on Concept of Ojas

    15

    comments as hrudaya along with dhamanis do visarpanna of ojas through shareera.

    These ten siras are attached with hrudaya and hrudaya is moolasthana of these siras

    hence these siras are called mahamoola siras. Acharya Sushrutas references

    regarding dasha dhamanis are quoted by Acharya Gangadhara.51 Acharya

    Chakrapani comments as these hrudayashrita dasha dhamanis divide in large number

    to acquire shareera in a shape like a growing pratana / creeper and supply ojas to

    complete body. Acharya Gangadhara comments as tatphala means having ojas as

    phala. Mahaphala means sakta to mahat/hrudaya or these dasha siras divide in

    various ways so called mahaphala. 52

    Acharya Sushruta quoes as if ojas is vyapta in deha then only avayavas and

    shareera can be in proper state. Acharya Dalhana comments as deha and avayavas

    utpatti can take place if ojas is vyapta in complete body.53 Acharya Chakrapani

    comments as ojas is hrudayasthayi still it is vyapta in sampurna deha.54 Acharya

    Dalhana quotes hrudaya as sthana of ojas.55

    Ashtanga Sangraha quotes hrudaya as sthana of ojas but it is vyapta in

    shareera. Acharya Indu comments on this as ojas is seated in hrudaya but is vyapta in

    shareera.56 Ashtanga Hrudaya quotes sthana of ojas as hrudaya but it is vyapi.

    Acharya Arunadatta comments as sakalashareera vyapi shadbinduka ojas is having

    vishesha sthana as hrudaya.57

    Ashtanga Hrudaya comments as dasha moola sthita siraras do vahana of

    rasatmaka ojas in all over body and all cheshtas depend on this. Acharya Arunadatta

    comments on this as hrutstha meaning having ashraya in hrudaya. These siras do

    vahana of ojas in all shareera. Rasatmaka means rasa swabhava/fluid nature,

    nibaddha means nischayena sthita. Cheshta means vakkayamanasovyaparara.58

    Acharya Kashyapa also quotes hrudaya as sthana of ojas.59 Acharya

    Sharangadhara quotes sarva shareera as sthana of ojas.60 Acharya Bhavamishra

    quotes sthana of ojas as sarvashareera.61 Acharya Bhela has quoted twelve sthanas of

    tejas/ojas. These are (rasa) shonita, mamsa, meda, asthi, majja, shukla, sweda, pitta,

    shleshma, mutra and purisha.62

  • Fundamental Study on Concept of Ojas

    16

    Utpatti of Ojas

    Primordial creation (origination) of ojas is considered here, nutrition of ojas

    will be explained under poshana.

    Acharya Charaka has explained regarding utpatti of ojas as during utpatti of

    shareera (garbha) ojas is first padartha to be formed.63 Utpatti of shareera takes

    place in stree shareera when shukra and shonita of good qualities undergo samyoga

    inside garbhashaya.64 Acharya Charaka quotes ojas as aadisaara of garbha. It is

    present in all stages of garbha and enters hrudaya when hrudaya becomes pravyakta

    /manifested. Before manifestation of hrudaya it is in the form of garbha saara.

    Acharya Chakrapani comments on it as before garbha utpatti ojas is in form of saara

    of shukra and shonita. After shukra shonita samyoga ojas is in the state of garbh

    saara.After manifestation of hrudaya in garbha; ojas acquires its position in garbha

    hrudaya and perform its all functions. In this way it is present and essential in all

    stages garbhavastha. Acharya Gangadhara comment as ojas is saara of shukra

    before shukra, shonita samyoga; after samyoga it is separated from shukra and hence

    called as saara of garbha rasa. After vyaktata of hrudaya in garbha, ojas acquires its

    position in hrudaya.65

    Acharya Hemadri opines as, at shukra shonita samyoga garbha (saara) and

    ojas (mala) are formed. Here word kitta/mala used for ojas is to show its inferiorty

    from garbha.66 Ashtanga Sangraha quotes ojas as addi saara of garbha and it is rasa

    of garbharasa before vyaktata of hrudaya in garbhavastha. After vyaktata of

    hrudaya it takes ashraya in hrudaya. Acharya Indu comments as without ojas there

    will not be jeeva anupravesha in shukra and shonita, garbhasya prathama dhatu is

    rasadhatu, saara of this rasadhatu is ojas. It first does ashraya in hrudaya and then

    does dehavyapana.67

  • Fundamental Study on Concept of Ojas

    17

    Table No. 3. Showing Sthanas of Ojas

    Sthana C.S S.S. A.S A.H K.S B.S Sh.S B.P Chakrapani Gangadhara Hemadri Hrudaya + + + + + + + +

    Dasha dhamanis + + + + + +

    Sarva shareera + + + + + + + +

    Shonita +

    Mamsa +

    Meda +

    Asthi +

    Majja +

    Shukla/shukra +

    Sweda +

    Pitta +

    Kapha +

    Mutra +

    Purisha +

    Rasa +

  • Fundamental Study on Concept of Ojas

    18

    Ojopramana

    Acharya Charaka explains pramana of shlaishmika ojas as ardhanjali.There

    is one pathabheda which says that this is pramana of Ojas. Acharya Chakrapani

    comments as this is pramana of ojas which is other than ashtabindu ojas. This ojas is

    having similar gunas as that of vishuddha shleshma and hence called as shlaishmika

    ojas. It is circulated through ojovahi dhamanis. Acharya Gangadhara comments as

    this is pramana of shleshmavishesha ojas. Ashta bindwatmaka ojas does not undergo

    vruddhi, hrasa as its nasha leads to nasha of purusha. Bindu means karsha, so

    ardhanjali means ashta karsha.68 Ashtanga Sangraha quotes two pramanas of ojas as

    ashta bindwatmaka of para ojas which is hrudayastha and prasruta which is

    rasatmaka. Acharya Indu comments on this as ojas do anugraha to shareera when in

    prakruta pramana. Vruddhi or kshaya of ojas does dushana of shareera69.

    Ashtanga Hrudaya explains pramana of ojas as swaprasruta. Acharya

    Arundatta comments on this as here swa word indicates that it is of pramana of

    anjali of specific person for him. Thus here prasruta does not mean two palas 70.

    Acharya Kashyapa explains pramana of ojas is equal to pramana of kapha which is

    shat/six anjali. 71.

    Acharya Chakrapani quotes a tantrantara vachana which explains that

    hrudayashryee ojas is ashta bindwatmaka. He further opines that para ojas is ashta

    bindu pramana and apara or shalishmika ojas is ardhanjali. Acharya Arunadatta

    quotes pramana of ojas as six bindus.72 Acharya Gangadhara opines that ashta bindu

    and ardhanjali are one and same and it equals to ashta karsha.73 Acharya

    Bhavamishra quotes pramana of ojas as ashtabindu.74

    Table No. 4. Showing different opinions in Ayurvedic classics about pramana of ojas

    Name of author Para ojas Apara Ojas Ojas Shlaishmika Ojas Charaka Samhita Ardhanjali Ashtanga Sangraha Ashta bindu Prasruta Ashtanga Hrudaya Swa prasruta Kashyapa Samhita Six anjali Chakrapani Ashta bindu Ardhanjali Hemadri Shat bindu Swa prasruta Bhavaprakasha Ashta bindu Tantrantara Vachana (Chakrapani tika )

    Ashta Bindu

    Gangadhara Two palas

  • Fundamental Study on Concept of Ojas

    19

    Poshana of ojas

    Primordial creation of origin of ojas in shareera is explained in utpatti & here

    poshana i.e., nutrition will be explained.

    Acharya Charaka has explained that aahara does poshana of ojas. Prasada

    part of aahara rasa does poshana of ojas 75 Acharya Chakrapani comments as ojas is

    sara of seven dhatus and its poshana is understood by seven dhatu poshana but still it

    is mentioned separately because of its shreshtha prana dharakavta.76 Acharya

    Charaka further quotes that previous dhatus are aahara for next dhatus, (dhatvohi

    dhatvaahara). Thus (purva) prior dhatu is aahara for next (para) dhatu. All the

    dhatus are of two types saara and kitta. This dhatwantara pariposhana is explained

    by Acharya Chakrapani which is summarized below: 77

    Table No.5. Showing Aharapariposhana karma according to Acharya Charaka

    Dravya Saarabhaga Kittabhaga

    Aahara Aahara rasa Purisha and mutra

    Rasa Rakta Kapha

    Rakta Mamsa Pitta

    Mamsa Meda Khamalas

    Meda Asthi Sweda

    Asthi Majja Kesha and nakha

    Majja Shukra Twak & akshi sneha

    Shukra Garbha prasada -

    Acharya Chakrapani further states another school of thought which opines as

    garbhaprasadaja means ojas and condemns it.78 Acharya Chakrapani while

    commenting on upadhatu varnana condemns the opinion of ojas as upadhatu, dhatu

    or mala and says that there is no necessity to count it differently from seven dhatus as

    it is saara of all dhatus. For this reason separate agni for ojas is also not explained.

    While supporting dhatutva of shukra he explains that it does poshana of ojas.79

    Acharya Sushruta explains dhatu pariposhana by help of ksheeradadhi nyaya.

    This is explained as rasa gets converted in rakta and so on to become shukra.

  • Fundamental Study on Concept of Ojas

    20

    Acharya Dalhana comments on it has all dhatus are of three bhagas; anubhaga,

    sthulabhaga and malabhaga. Anubhaga does poshana of para/next dhatu.

    Sthulabhaga is that dhatu itself and malabhaga does poshana of respective

    dhatumalas. This can be tabulated in short as

    Table No.6. Showing the Aharapariposhana Krama according to A. Sushruta

    Dhatu Anubhaga Sthulabhaga Malabhaga

    1. Aahara Rasadhatu Aahara rasa Purisha mutra

    2. Rasa Rakta Rasadhatu Kapha

    3. Rakta Mamsa Raktadhatu Pitta

    4. Mamsa Meda Mamsadhatu Indriya malas

    5. Meda Asthi Meda Sweda

    6. Asthi Majja Asthi Kesha, loma

    7. Majja Shukra Majja Akshi, twak sneha

    8. Shukra Ojoposhana Shukra -

    Acharya Chakrapani both opine that shukra is saara rupa so no mala forms

    after shukradhatwagni vyapara 81.

    Ashtanga Sangraha quotes ojas as mala of shukra dhatu which means its

    poshana is done from shukra.82 Ashtanga Sangraha in another context explains as

    ojas is saara of shukra, there is no mala of shukra as it is very pure. Anyamatas of

    absence of shukra paka and garbha as saara of shukra are quoted 83.

    Ashtanga Hrudaya also quotes poshana of ojas is done by shukra84. Acharya

    Sharanghara also quote that poshana of ojas is done by shukra85. Acharya

    Bhavamishra explains ojoposhana by sookshma bhaga shukra dhatu.86

    Acharya Charaka explains utpatti of ojas in shareera by one simile as honey

    bees collect makaranda from different fruits and flowers and nurture or convert it to

    honey similarly ojas is nurtured or converted from shareera gunas .Acharya

    Chakrapani comments as gunas means saarabhagas of shareera dhatus.87

  • Fundamental Study on Concept of Ojas

    21

    Table No.7. Showing different views on poshana of ojas

    according to various Ayurvedic classics

    No Name of author Poshaka padartha Mode of poshana 1 Charaka Samhita Ahara Ahara rasa ; santata poshana

    nyaya 2 Ashtanga Sangraha Shukra As mala of shukra 3 Ashtanga Hrudaya Shukra As mala of shukra 4 Anyamata

    (Chakrapani tika) Shukra As Garbha Prasadaja

    5 Anyamata (Chakrapani tika)

    Shukra As Ashtama dhatu

    6 Sushruta Samhita Ahara As per ksheera dadhi nyaya

    Importance of Ojas

    Acharya Charaka quotes as if nasha of ojas takes place then nasha of purusha

    occurs. Acharya Chakrapani comments as if a small avavyaya/fraction of ojas also

    gets destroyed it will lead to death. He further relates this to para ojas which is

    situated in hrudaya88. Ojas is included under dasha pranayatanas.89 Ojas does

    preenana of shareera and without ojas life can not exist. It is shareera rasa sneha

    and pranas are pratishtita in ojas90. It is called as uttama pranayatana. If its abhava

    occurs in shareera avayavas then decaying of these avayavas takes place.91

    Ashtanga Sangraha quotes ojas as param jeevitaspada i.e., supreme seat /

    abode of jeevita. Acharya Indu comments on this as when compared to other abodes

    such as shira / head, ojas is more important abode of jeevita.92 Ashtanga Hrudaya

    explains as unless and until ojas is in samya avastha shareera also remains in samya

    avastha93. Acharya Bhela explains that until sthanas of ojas are prakruta pranee

    experiences sukha and vice versa.94 Acharya Kashyapa explains as if ojovruddhi takes

    place then shareera vruddhi takes place and shareera kshaya takes place if kshaya of

    ojas takes palce.95

    Ojovruddhi

    No direct reference of ojovruddhi and its effect on body is available in

    Charaka Samhita. In some other contexts ojo vruddhi is referred/quoted one among

    them is; Ashwinau treated rajayakshma of Soma raja by increasing ojas by virtue of

    which he attained shuddhata of manas and returned to his normal swaroopa. 96

  • Fundamental Study on Concept of Ojas

    22

    No references of ojovruddhi were found in Sushruta Samhita in this course of

    study. Ashtanga Sangraha explains symptoms at ojovruddhi as tushti and pusht i of

    deha and exaltation of bala. Acharya Indu comments on this as ojovruddhi by

    administration of jeevantyadi aushadhas. Tushti means contentment of manas and

    excessive nourishment of bala.97

    Ashtanga Hrudaya also quotes symptoms of ojovruddhi same as that of

    Ashtanga sangraha. Acharya Arundatta comments on this as pushti means

    vruddhi/increase, tushti means feeling of happiness, bala means samarthya, samyak

    i.e. proper increase of these entities takes place by ojovruddhi. Acharya Hemadri

    comments as tushti means santosha, pushti means sthoulyam, balodaya means shakti

    utkarsha, ojovruddhi is not vikarakari/creating diseases as that of vatadi vruddhi. If

    this increased ojas undergo visramasa or vyapat then it is cause for diseases as that of

    vatadi vruddhi.98

    Acharya Bhavamishra also explain same symptoms as that of Ashtanga

    Sangraha.99

    Other than these many references are available scattered in Ayurvedic

    Samhitas some of them are compiled here.

    Bahuoja / having more ojas is quoted as lakshana of kapha prakruti 100. In

    sixth month of garbhavastha increase in varna and ojasof garbha takes place.101

    Ojosaara is one among nine saaras explained by Acharya Kashyapa but

    unfortunately its description is not available.102 After meticulous search of Ayurvedic

    texts, no references regarding treatment of ojovruddhi were found.

    Ojokshaya

    Acharya Charaka has explained ojokshaya in the context of eighteen kshaya.

    It is worth mentioning that after explaining kshayas of doshas, dhatus and malas

    separate description of ojokshaya is available.103 Symptoms of ojokshaya are

    scaredness (bibheti), durbalata, repeated worries (abheekshnam dhyayati), afflicted

    status of complexion and mind (duschaya and durmana), agitated organs (vyathita

  • Fundamental Study on Concept of Ojas

    23

    indriyas), dryness (rukshata) and emaciation (kshamata). Acharya Chakrapani

    comments on word durmana as bala heenata of manas. He also quotes a tantratara

    vachana of Jatukarna which explains that kshaya manifests because of nasha of

    swagunakriya of doshadi dravyas. Acharya Gangadhara opines as agitation is seen

    in all organs and not only in sense organs.104

    Acharya Sushruta has explained three modes of vitiation of ojas/bala as

    thrayobala doshas. They are visramasa, vyapat and kshaya.

    Visramasa-: Symptoms of visramasa are sandhi vishlesha, gatra sadana,

    dosha chyavana, kriya sannirodha and shrama, Acharya Dalhana comments on this

    as sandhi vishlesha means vishatana in sandhis i.e. laxity in joints ,dosha chyavana

    can be interpreted as bhramsha i.e., deviation of vatadi doshas from normalcy or

    bhramsha of ojas by vatadi doshas. Kriya sannirodha means ishat karmahani i.e.,

    slight impairment from normal functions of shareera, manas and vanee. Word cha

    here indicates impairment in normal physiological functions of bala.105 Acharya

    Chakrapani comments on word dosha chyavana as bhramsha of mala, mutra and or

    vatadi doshas. Word cha indicates hanee in swagunakriya of ojas.106

    Vyapat: Symptoms of vyapat are stabdhata and guruta in gatras (insensitivity

    and heaviness in body organs), vatashopha, varnabheda, glani, tandra and nidra.

    Acharya Dalhana comments on this as stabdha gatrata means loss of movements of

    joints such as inability in knee joint flexion etc, varnabheda means vikruta /

    pathological discolorations of body (other than gauradi varnas). Glani means

    apraharsha i.e., no exultation for work. Tandra means non-perceptibility of sense

    organs towards their vishayas107. Acharya Chakrapani comments as hanee of

    prakruta guna karmas of Ojas is also seen in vyapat.108

    Kshaya: Symptoms of kshaya are murccha, mamsa kshaya, moha, pralapa,

    ajnyana and marana. Acharya Dalhana comments on world murccha as indriyas

    could not function for getting vidjnyana. Moha means vaichittya i.e., state of delusion.

    Pralapa means irrelevant talking109. Acharya Chakrapani comments as murccha

    means sarvatha cheshta nasha i.e. complete loss of consciousness.110

  • Fundamental Study on Concept of Ojas

    24

    Ashtanga Sangraha quotes same symptoms as that of Charaka Samhita.

    Ashtanga Hrudaya quotes same symptoms as that of Charaka Samhita. Acharya

    Hemadri while commenting on this opines as durbala means heena bala, vyathita

    indriya means vyatha in hrudaya and other sthanas, duschaya means maleen kanti,

    durmana means nisnehata, kshama means krushanga i.e. emaciated boy.111

    In many other contexts scattered references of ojokshaya and its other forms

    are available, few of them are mentioned here.

    1. Ojasravana In pitta vriddha vatakapha kshaya avastha of tridosha yugapat

    vruddhikshaya bheda (Ch.Su.17/63)

    2. Ojo nasha Importance of ojas (Ch. Su. 17/64)

    3. Ojo nasha Importance of ojas (Ch. Su. 30/11)

    4. Kashaya rasata of ojas Madhumeha Samprapthi (Ch.Ni.4/4)

    5. Ojopratihatva Arishta lakshana (Ch.In.12/57)

    6. Ojo nasha Arishta lakshana (Ch.In.12/54)

    7. Ojokshaya Gramyaahara sevanajanya parinama (Ch. Chi. 1/2/3)

    8. Ojoparikshaya Rajayakshma lakshana (Ch. Chi. 8/4)

    9. Ojohanee Rajayakshma lakshana (Ch. Chi. 8/4)

    10. Ojoguna kshaya Pandu samprapti (Ch. Chi. 18/5)

    11. Ojohanana Mruthtika bhakshana janya pandu samprapti (Chi.Chi.16/29)

    12. Ojasankshobha Effect of madya on shareera (Ch. Chi. 24/25)

    13. Ojobalavarna nasha Udanavritta prana vata lakshana (Ch.Chi.28/208)

    14. Ojobhramsha Pittavritta udana vata lakshana (Ch. Chi. 28/224)

    15. Ojo asthiratva Ashtama masa garbhini avastha varnana (Ch.Sha.8/24)

    16. Ojokshapana Amla rasa atisevanajanya parinama (A.S. Su 18/17)

    17. Ojovisramasa Vriddha pitta karma (A.S.Su. 19/5)

    18. Ojokshaya Atilanghita purusha lakshana (A.S Su 24/16)

    19. Ojopraksharana Sneha vyapat (Ch.Su.13/71)

    20. Ksheena Ojas Vataja kasa lakshana (Su.U.52/8)

    21. Ojovishlesha Vikasee dravya vyakhya (Sh.S.P.K.4/20)

    22. Hrutaujasa Sannipata jwara bheda (Su.U.39/42)

    This also provides an insight to a list of pathological/physiological conditions

    in which there is vitiation in status of ojas.

  • Fundamental Study on Concept of Ojas

    25

    Table No.8. Showing different lakshanas of ojokshaya as per various Authors

    Symptom Ch.Sam. Su.Sam As.San. As.Hru.

    Scared ness (bibheti), + + +

    Durbalata + + +

    Repeated worries (abheekshnam dhyayati), + + +

    Afflicted status of complexion and mind

    (duschaya and durmana),

    + + +

    Agitated organs (vyathita indriyas), +

    Dryness (rukshata) + + +

    Emaciation (kshamata). + + +

    Murccha +

    Moha, +

    Pralapa, +

    Ajnyana +

    Mamsa kshaya +

    Marana +

    Etiological factors / Nidana of Ojokshaya:

    Acharya Charaka has explained samanya kshaya karanas as vyayama/exercise

    anashana (abstinence from food intake), pramitashana (over indulgence in food item

    of only one taste among six tastes), excessive exposure to vata (wind), atapa

    (warmth), bhaya (fear), shoka (sorrow), rukshagunayukta peya pana, prajagarana

    (excessive wakefulness), atipravritti of kapha, shonita and shukra; kala and

    bhutopaghata. Acharya Chakrapani comments on this as pramitashana means over

    indulgence in eating food of one rasa i.e. eka rasabhyasa, atipravritti means excessive

    excretion, kala means vardhakya and aadanakala. Bhutopaghata means pishacchadi

    upaghata. Acharya Gangadhara comments as kapha ativartana is to be understood

    as because of atiyoga of vamana, shonita atipravritti by raktamokshana i.e. siravedha

    etc., shukra atipravritti by over indulgence in sexual activities. He further adds as all

    hetus are not all kshayas but a relative understanding is to be done.112

  • Fundamental Study on Concept of Ojas

    26

    Acharya Sushruta has explained nidanas of ojokshaya as abhighata, kshaya,

    kopa, shoka, dhyana, shrama, kshudha. By these nidanas vata with vitiated pitta does

    visramasa of ojas from its position/ sthanas. Acharya Dalhana classifies these

    nidanas and comments as abhighatadi nidanas are responsible for visramsa of ojas

    i.e. displacement from original sthanas / position. If vitiated dosha dhatus combine

    with ojas (doshadushya samsarga) then properties of ojas change and it leads to

    ojovyapat . Ojokshaya is quantitative loss of ojas which is because of shoka etc.

    nidanas; vata and pitta separate or displace ojas from dhatus. The word dhatu can be

    interpreted as hrudaya.113 Acharya Chakrapani comments as all dhatuvaha srotas are

    also ojovaha and word dhatu can be taken for hrudaya in this context.114 Acharya

    Haranachandra comments as here dasha ojovaha dhamanis quoted by Acharya

    Charaka are to be understood as dhatuvaha srotas. He further condemns doubts

    raised on whether visramsa and vyapat as part of kshaya or not and ascertains that

    these are a type of kshaya only.115

    Ashtanga Hrudaya and Ashtanga Sangraha quote nidanas of ojokshaya as

    kopa, dhyana, shoka, shramadi. 116, 117 Acharya Hemadri comments on word aadi and

    adds bhrama, trasa, katurasa and ruksha guna yukta bhojana.

    Madya by virtue of its dasha gunas which are opposite to dasha gunas of ojas

    causes ojokshaya. Acharya Charaka has explained it in detail which is presented in

    tabular form below.118 Visha is having opposite gunas of ojas and thus by virtue of

    these gunas visha vitiate ojas and causes death. This mechanism is achieved by

    primary vitiation of rakta followed by all doshas, dhatus and finally hrudaya is

    vitiated which leads to death. Acharya Arundatta has explained how dasha gunas of

    visha vitiate ojas which is presented in a tabular form below.119

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    Table No.9. Showing Comparison between properties of Ojas, Madya, Visha

    Properties of Madya Properties of Ojas Properties of Visha

    Laghu Guru Laghu

    Ushna Sheeta Ushna

    Teekshna Mrudu Teekshna

    Vikasee Kshlakshna Vikasee

    Sookshma Sandra/bahala Sookshma

    Amlarasa Madhura Rasa Avyakta rasa

    Vyavayee Sthira Vyavayee

    Aashukari Prasanna/prasada Aashukari

    Vishada Picchila Vishada

    Ruksha Snigdha Ruksha

    Avidhiyukta gramya dharma sevana leads to ojokshaya.120 Amlarasa

    atupayoga leads to ojokshaya.121 Kshara is also kshyakara/apathya for ojas.

    Atilanghana causes ojokshaya122 Vikasee dravyas do vishlesha of ojas from dhatus.123

    Gramyaahara and other nidanas explained by Acharya Charaka vitiate ojas

    by disturbing dhatu pariposhana. Improper and impaired dhatuvyapara leads to

    ojokshaya. List of these nidanas is given bellow

    1. Gramyaahara.

    2. Amla, lavana and katu rasa bhojana.

    3. Kshara, shushka mamsa and shaka bhojana.

    4. Tila, palala and pishtanna sevana.

    5. Repeated vishamashana and adhyashana

    6. Virudha and nava shooka and shami dhanya sevana.

    7. Viruddha bhojana asatmya bhojana,

    8. Ruksha, kshara, abhishyandi bhojana.

    9. Klinna, guru, pooti, paryusheeta bhojana.

    10. Daily indulgence / consumption of madya stree and diwaswapna.

    11. Overstress to body by irregular and excessive exercise (Atimatra and vishama

    vyayama)

    12. Excess exposure to bhaya, krodha, shoka, lobha, moha ayasa.

    These lead to impaired and improper dhatu vyapara leading to ojokshaya. 124

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    Chikitsa of Ojokshaya

    Acharya Charaka has advised to avoid manasika dukha hetus in particular for

    protecting ojas hrudaya, tadashrita bhavas and ojovaha dhamanis. For protection of

    these bhavas one should indulge / consume hrudya/beneficial for hrudaya,

    oujasya/beneficial for ojas and srotopraasadanakara dravyas. Prashama and jnyana

    are also to be practiced. Acharya Chakrapani comments as hrudaya, ojovaha

    dhamanis and ojas are to be protected. Prashama means shanti and jnyana means

    tatvajnyana. Acharya Gangadhara comments on this as these all upayas are for ojas

    rakshana. He also opines that this prashama sevana is explained in next shloka of

    utkrushtatama list.125

    Acharya Sushruta explains as kriya vishesha and aviruddha dravyas are to be

    used for apyayana of ojas in conditions of visramsa and vyapat. Other conditions and

    patients who have lost consciousness are asadhya so are to be avoided. Acharya

    Dalhana comments as kriya vishesha means rasayana and vajikaranadi chikitsa.

    Aviruddha means not opposite to agni and other shareera bhavas. Here bala means

    shakti upachalakshana bala. Apyayana means vardhana i.e. increasing. Other

    conditions mean kshaya. It is varjya as it is associated with moha.126 Acharya

    Chakrapani comments as kriya vishesha means ojovardhaka and ojovishodhaka

    treatment .127

    Ashtanga Sangraha explains treatment of ojokshaya as jeevaneeya aushadhas,

    ksheera, mamsaradi are medicines to be used. Acharya Indu comments on this as

    ksheera and mamsa rasa sadhana is to be done by jeevaneeya aushadhas. Word aadi

    states that other drugs of these qualities can also be used.128

    Ashtanga Hrudaya quotes same line of treatment as that of Ashtanga

    Sangraha. Acharya Hemadri comments on it as jeevaneeya means jeevanti etc., rasa

    means mamsa rasa. Sharkara etc., dravyas are to be understood from word aadi.

    Acharya Arundatta comments as jeevaneeya means jeevaneeya gana of ten drugs

    comprising of jeevanti, kakolee, kshreerakakolee, meda, mahameda, mudgaparnee,

    mashaparnee, rushabhaka, jeevaka and madhuka quoted in (A.H. Su. 15/8). Other

  • Fundamental Study on Concept of Ojas

    29

    madhura rasa dravyas and ksheera can be used. Word aadi indicate kakandola,

    atmagupta ghruta etc., drugs.129

    Vidhivat Rasayana sevana leads to regularize dhatu pariposhana krama,

    which brings back normalcy of dhatus and thus purify them. By samya and

    utkrushtatama dhatus ojovruddhi takes place.130

    Acharya Kashyapa states that if samyak sneha upayoga is done it leads to

    ojovruddhi.131 He further adds as madhura, snigdha, sheeta and laghu aahara

    increases ojas and hence to be given to balakas.132 He also quotes that samanata of

    vatadi doshas leads to ojovruddhi.133

    Other than this many aahara dravyas, aushadhas and viharas are explained in

    Ayurvedic Samhitas which bring about augmentation of ojas in different contexts.

    Here an attempt is made to group these scattered references under three headings of

    1. Anna

    2. Aushadha.

    3. Vihara

    Anna:

    Aahara is moola karana for poshana of ojas.

    Madhura rasa increases ojas.

    Mamsa increases / does pushti of ojas.

    Ksheera is having its ten gunas equal as that of ojas and hence increases ojas.

    Goksheera does ojovruddhi. Goghruta is indicated for use in those who want augmentation of ojas.

    Ghruta increases ojas.

    Ghruta satmyata increases ojas in shareera.

    Shulya mamsa increase ojas and indicated in ojoheena patients.

    Mamsarasa increases ojas.

    Aushadha:

    Rasnadi niruha basti is indicted for ojokheena.

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    Mamsa basti is also indicted.

    Bala ghruta increases ojas.

    Kamadeva ghruta increases ojas.

    Nagabaladi ghruta increases ojas (A.H.U. 3/24) Balataila increases ojas (A.S.Sh. 4/42)

    Langhana increases ojas (As chi 113).

    Shatapushpa is indicated for ojovruddhi (K.S.K. 186 page).

    Shatavari increases ojas (K.S.K. 186 page).

    Madhuka pushpadi modaka is indicated in ksheena ojas (As chi 5/31)

    Anupaajadyasthi taila is quoted as amrita for ksheena ojas patients (A.S Chi

    284/47)

    Mruga shakruta is having property of ojokshaya harana (A.S.Su 69/06)

    Aindra rasayana is quoted as having param ojaskara property (Ch.Chi 1/3/28)

    Punarnavadyarishta increases ojas in short duration of time (Ch.Chi.12/38)

    Vihara:

    Snana is called as best / supreme entity to increase ojas (Ch.Su. 5/94).

    Ratnadharana increases ojas (Ch.Su 5/97).

    Anulepana increases ojas (Su.Chi 24/63).

    Padatradharana increases ojas (Su.Chi 24/72).

    Chatradharna increases ojas (Su.Chi 24/75).

    Aasana made up of bala vyayana increases ojas (Su.Chi 24/82).

    Dandadharana, vastradharana increases ojas (B.S.P.K.5/102).

    Kreeda and vihara are indicated in order to avoid ojokshaya offer madya pana

    (A.H.Chi9/46)

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    31

    CONCEPTS CLOSELY RELATED TO OJAS

    In Ayurvedic literature one word is used in different meanings and one has to

    understand the meaning of such words by careful study of context, abhipraya of

    tantrakarta and help of tantrayuktis134.

    Regarding word ojas, it has been used in different meanings in different

    contexts. Unfortunately this is creating ambiguity in the mind of scholars of Ayurveda

    and misleading or increasing confusion in proper and clear understanding of concept

    of ojas. Further more many dehadhatus of shareera having similar properties of ojas

    are termed as ojas in different contexts; this has worsened the scenario little more.

    Thus it is needed that a careful study of such dehadhatus of shareera for

    understanding their relation with ojas on basis of comparison of guna karmas of these

    dehadhatus and ojas. This will also help in understanding guna karmas of ojas in a

    better manner.

    This chapter is intended to take review of some important concepts which are

    closely related to ojas. As main aim of this exercise is to understand relation of these

    terms with ojas only relevant information of these dehadhatus with relation to ojas is

    included here.

    Acharya Dalhana quotes as

    1. Ushma

    2. Jeevashonita

    3. Rasa dhatu are also called as ojas to tantrantaras135

    Acharya Hemadri quotes as:

    1. Dhatu teja

    2. Rasa

    3. Jeevashonita

    4. Prakruta shleshma are the terms for which word ojas is used by vaidyas136.

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    32

    Acharya Charaka has used word ojas for prakruta kapha and bala. Acharya

    Sushruta has used word for bala. Acharya Sushruta also used this word for atmashakti

    of drugs. Let us consider these contexts one by one.

    Kapha and Ojas

    Kapha is one among tridoshas. Kena jalena phalati iti kapha is derivation of

    word of kapha which means its nourishment is done by jala. Shleshma is paryaya

    used for kapha. Shlish aalingane one which has capacity to bind is called shleshma.

    Gunas of prakrut