Materials
As it was literary study following were the materials used Charaka Samhita and its commentaries
• Ayurveda Deepika
• Jalpakalpataru Teeka
• Charakopaskar teeka
Sushruta Samhita and its commentaries
• Nibandh Sangraha Teeka
• Bhanumati Teeka
• Sushrutartha Sandipani Teeka Ashtanga Sangraha with Shashilekha Teeka
Ashtanga Hrudaya with its commentaries
• Sarvanga Sundari Teeka
• Ayurveda Rasayana Teeka
• Padartha Chandrika Teeka
Sharangadhara Samhita with its commentaries
• Deepika Teeka
• Gudhartha Deepika Bhavaprakash Samhita Madha va Nidana Kashyapa Samhita Rasa Vaisheshika Sutras
Bhela Samhita and many other Samhitas, along with their translations in Hindi, English were studied. Recent period textbooks and other publications were also studied in the course of study.
Many books from modern medicine of following subjects • Physiology • Pathology • Pharmacology • Medicine • Cardiology • Immunology
• Along with other reviews, archive issues of journals were used to review concepts in modern medicine.
Sources of Materials
The literary sources for the present work are obtained from
• Library, Government Ayurveda Medical College, Mysore
• Library, Mysore Medical College & Research Institute, Mysore.
• Library, J.S.S. Medical College, Mysore.
• Internet.
Methods
• Meticulous review of available Ayurvedic Samhitas and textbooks was done in order to compile literature related to concept of ojas.
• Re arrangement of various opinions, different schools of thoughts was done in order to understand them in a better manner.
• Review of modern textbooks, journals and internet articles was done to find parallel entities.
• Previous works, published opinions of different scholars were studied in this regard to get a comprehensive idea.
• Discussions with large number of scholars and experts in the field of Ayurveda were carried out.
• Based on this ground work a list of various concepts from modern medicine having similarity with concept of ojas was prepared.
• Exhaustive discussions were carried out with experts of various specialties in modern medicine for understanding their views on presence of such concepts in modern medicine.
• Expert opinions were also taken in consideration and reviews of modern medicine were cross checked for any mistakes or additions if any from these experts.
• Many journals including high impact international journals were referred for getting recent advances in these fields from internet and other sources.
• Interactions with large number of scholars, experts in the field of Ayurveda and renowned experts in different specialties in modern medicine were conducted as a part of study.
• Discussion on various different schools of thoughts and an attempt to understand this concept in a better way was carried out.
• Tantrayuktis, different vadas and nyayas were applied in different occasions in
DISCUSSION
Discussion on Title:
Title of the study was selected as “Fundamental Study on Concept of Ojas”. From the perspective of Ayurveda Siddhanta ojas is a unique concept in Ayurveda. It is given importance above doshadhatumalas, which are functional basis of human body. It is one among those factors on which existence of life depends. Among all functional entities ojas is unique in its sense that its increase above the normal limit is also beneficial for human life. Doshadhatumalas when in equilibrium are beneficial for human life. Increase as well as decrease both qualitatively and quantitatively in
doshadhatumalas is cause for disease. In this context ojas differs from these and
stands high / above of these as its increase above equilibrium is also helpful to body.
Though being quoted as saptadhatusaara it has been quoted as separate entity. Some schools of thoughts consider ojas as upadhatu, some as dhatumala and some as
ashtama/eighth dhatu. Few references quote rasadhatu, raktadhatu, prakruta kapha, ushma etc. as ojas. About types of ojas current accepted version mainly depends on
opinion of Acharya Chakrapanidatta and direct references of ojas types are scanty in
Ayurvedic literature. Sthana of ojas is hrudaya as well as complete human body.
Quantification of ojas is also available factors affecting status of ojas are also quoted and range from different daily regimens to iatrogenic effects of panchakarma procedures. Treatment procedures, drugs are quoted for augmentation of ojas. Involvement of ojas in certain diseases is also widely quoted. In spite of this much vast literature available on ojas, in this era of evidence based medicine comprehensive description of concept of ojas is yet not achieved.
Bala is usually quoted as Ayurvedic equivalent of immunity, ojas being reason
/ karana for bala is in turn responsible for maintenance of bala. In case of decreased
bala treatment also focuses on augmentation of ojas which in turn increases bala.
Modern concept of immunity has grown from mere infectious diseases to autoimmune disorders, tumor immunology, and rejection of transplanted organs taking under its preview. Recent trends in field of immunology are focusing on role
of immune system in all most all tissues / systems of human body. At the same time new multidimensional roles of substances conventionally quoted as members of immune system are being discovered with help of recent advances in this field.
In this changing scenario it is high time to study concept of ojas in its totality. For this purpose available Ayurvedic literature on concept of ojas, study of specific diseases involving ojas in their pathophysiology, study of effect of treatment procedures used in these diseases on ojas and utility of ojas augmentation in treatment of these diseases are few aspects which are needed to be studied. This will not only help to understand concept of ojas but may also improve chances of better treatment options for managing these diseases. Role of ojas in maintaining healthy status as well as positive health is also one of the important aspects in prophylaxis of diseases.
Thus comprehensive study of concept of ojas is needed and much more at this time when immunological disorders are one of biggest problems in front of medical fraternity.
As a student of Ayurveda, aaptopadesha is one important pramana for us to study any concept. A complete review of all different school of thoughts/versions of
Ayurvedic scholars on ojas is first and foremost work to be done in this regard. This
review will not only help in understanding different views but also important to understand different aspects of ojas in turn enriching utility of concept of ojas.
For understanding diseases and the intricate pathology, relation between karya and karanarupi disease and to prevent diseases also understanding of ojas plays a vital role. This may prove beneficial to understand possible mode of action of drugs / formulations used for augmentation of ojas.
An attempt to find out modern co-relation if any; is also necessary to explain this concept to students, researchers and easy understanding to modern world. Thus for these necessities a thorough literature survey of Ayurvedic literature regarding
ojas is selected as topic for this study. As it forms foundation /basis of all works on ojas its title was designed as “Fundamental Study on Concept of Ojas”.
Discussion on Paryayapadas of Ojas
Bala word is used by Acharya Sushruta for ojas as synonym, at various other
places we find words ojas and bala used in same line / pada of shloka by which it can be understood that these are two different entities. Few contexts of such usage as an example are quoted bellow.
a) Ahara is moola for ojas, bala, varna and
b) Avyapanna i.e. proper rutus/seasons are reason for increase in bala and ojas.
Thus above description clears that ojas and bala are separate entities, still a question remains why ojas is called as bala. One important point to be noted here
ojas is quoted as bala but bala is not called as ojas. Reason for this is Ayurveda
accepts satkaryavada siddhanta of Sankhya philosophy. According to satkaryavada,
karya (product) is not a separate/different entity from karana (cause) but it is a rupantara / transformation of karana. Thus there is no difference between karana
and karya.237 In another words there is nothing separate entity which can be called
karya. To further emphasize this; karya is quoted as karana. In the case of ojas and bala, ojas is karana and bala is karya, to show that bala is not different from ojas; ojas is called as bala. Other terms such as rasa, rakta, prakruta kapha and ushma are
also quoted as ojas but clearly are different entities from ojas. Those uses are limited to specific contexts and cannot be generalized. Dharee and mahat are two words used for ojas by Acharya Charaka. These are paryayas used for hrudaya and are used to indicate function of para ojas which is hrudayashrayee. So thus word ojas does not have any generalized paryaya padas used in Ayurvedic literature.
Regarding different words related to ojas, only “Sa’ karanta napumsaka lingi word is used in Ayurveda. Meaning of which as per lexicons and grammar is bala. But as bala is a technical term having its own meaning in Ayurvedic science, its better to take sapta dhatu saara as meaning of word ojas which can be translated as essence of body.
Acharya Sushruta has used word Ojas in meaning of prabhava/aatmashakti
Ojo Swaroopa
Few questions are to discussed before approaching to definition and other descriptions. These are;
• Is Ojas dravyarupa or shaktirupa?
• It is panchabhautika or not?
• Is it vyakta or avyakta?
• Is is separate from doshadhatumalas or is a part of them?
One more question is ojas a dravya? If the answer is yes then it is vyakta or
avyakta? In Ayurveda certain dravyas are quoted as avyakta example vata. We can
understand / infer vata only by its karmas and its pratyaksha is not possible. In case of such dravyas any descriptions regarding varna / color, pramana / quantity, and
gandha /smell are not available in Ayurvedic classics.
Regarding vata we don’t find me ntion of varna, gandha or pramana where as for other two doshas pitta and kapha; varna, gandha or pramana etc. are explained. In case of ojas its color sarpi varna; smell as lajagandha and taste as madhu rasa are explained. Quantity of ojas is also described. Karmas of ojas are also described. Thus as ojas has gunas and karmas it must be a dravya. Further description of
pratyakshagamya gunas with quantification signifies towards its vyakta nature. Thus ojas is vyakta dravya.
In description of eighteen kshayas Acharya Charaka has quoted kshayas of
doshas, dhatus and malas and after these kshayas, ojokshaya is quoted separately
which clearly signifies that ojas is separate entity from these doshadhatumalas.
Various description regarding ojas as upadhatu and mala of shukra are also available but these are limited to certain contexts.
Thus ojas is separate entity from dosha-dhatumalas, upadhatus and bala. It has close relations with manas and hrudaya. It is also very closely related to
Thus ojas is panchadhautika, vyakta dravya which is separate dravya in
shareera different from dosha, dhatumalas and upadhatus and bala etc.
Discussion on Definition
Acharya Charaka while defining ojas covers sthana and varna of ojas giving
more emphasis on its colour. Acharya Sushruta quotes definition of ojas giving more emphasis on its relation to sapta dhatus. Other definitions of different Acharyas are various versions revolving around these two central themes. By further extending purview of Acharya Charaka’s version that ojas is carried by ojovaha dhamanis through human body by, it is very clear that this description is about ura pradeshastha
hrudaya only. Word hrudaya may have different meanings according to contexts but
in this context of sthana of ojas hrudaya is heart, which is situated in thoracic cavity. Few supports of this are;
• Vahana of ojas from dasha ojovaha dhamanis all over shareera starting from hrudaya
• Intimate / close relation between hrudaya and ojas
• Vitiation of ojas by madya and visha in hrudaya.
Thus from above versions it can be inferred that ojas is a dravya soumya in nature having gurvadi dasha gunas situated in hrudaya and formed from saptadhatu
saara having functions of deha dharana.
Being reason for bala it is quoted as bala also but this is to show similarities between them. Basic difference between these two entities is ojas is dravya rupa but bala is karma rupa.
Gunas of Ojas
Twenty gurvadi gunas explained in Ayurvedic classics are called as shareera
gunas. They form basis of application of samanya vishesha siddhanta in shareera.
Among twenty gunas ten gunas such as guru, sheeta, snigdha, mrudu, picchila,
manda, sthira, shlakshna, sandra are anabolic in nature and opposite ten gunas such
as laghu, ushna, ruksha, kathina, khara, sara etc, are catabolic in nature. Acharya
Charaka quotes all ten guru etc anabolic gunas as gunas of ojas. This is symbolic
also give emphasis on soumya nature of ojas. Madhura rasa, bahala and prasanna
gunas further support this claim.
In another way guru guna can be interpreted as having heavy molecular weight. Sheeta guna can be understood as veerya of ojas, snigdha guna of ojas can be interpreted as it is having more fat / lipid content. Mrudu, shlakshna gunas explain about its soft touch and smooth texture, which also signify towards major lipid context of ojas. Rasa/taste of ojas is quoted as madhura in one context and in another context it is quoted as having madhu rasa. Rasa of madhu/honey is madhura rasa and
kashaya anurasa. Thus there is no difference in two opinions. Sthira is quoted as guna of ojas by Acharya Charaka at the same time Acharya Sushruta quotes sara guna. All Acharyas accept that ojas is supplied to all body by dhamanis from hrudaya. Here sthira guna is explained as nature of ojas i.e. structurally or chemical
stability nature and sara for its movement or circulation through human body. Another way of interpretation can be sara word explains motion/movement of ojas through human body, during movement ojas helps to achieve stability or sthairya in all deha dhatus.
Bahala indicate sandra i.e., dense or viscous means having more viscosity. Bahala is quoted as shukra guna in another context where, Acharya Gangadhara has
commented it as sandra, the same can be implied in this context by angatavekshana
tantrayukti. Acharya Chakrapani comments on vivikta guna as which does not
undergo staleness. This in another way can be interpreted as ojas is produced, utilized and metabolized continuously. This cycle goes on and there is no storage of
ojas. In other words ojas is biologically active for very small period of time. Soumya swaroopa/nature of ojas can be interpreted as it is mainly made up of soma i.e. having
predominance of someeya tatvas. Madhura rasa is also quoted as having created from soumya guna atireka. Pruthvi and jala are predominant mahabhutas in creation of madhura rasa, so applying this in context of ojas it can be said that ojas is having predominance of jala and prithvi mahabhutas; which is quoted or explained by its
soumya swaroopa. Acharya Haranachandra comments on guna sthira as one which
keeps human being stable / sthira in sukha and dukha i.e. maintains homeostasis in human body. This can be interpreted as ojas maintains, sustains highest quality of
health and protects the human body from both the types of external stimuli sukha / good or dukha / bad. In Ayurvedic classics, word sukha is used for arogya and dukha for roga, so ojas is one which stabilizes sukha i.e., aarogya and sustains pranas of
pranee in dukha or vyadhi. Another support for this is if ojas becomes asthira then
there may be loss of life, as in asthama masa of garbha avastha. Color of ojas is predominantly white but having yellow and red as shades or accessory colors. White color here represents its contribution from shukra and reddish yellow represent contribution from artava.
A chart of gunas of ojas, their brief description is tabula ted bellow. Information from different classics is compiled and quoted in a tabular form.
Table No.15 Showing the Mahabhuta Predominance and Karmas of Ojogunas
Gunas of Ojas Mahabhuta predominance Karma
Snigdha Prithvi + Jala Kledana
Sheeta Jala Stambhana
Guru Prithvi + Jala Brumhana
Mrudu Jala + Aakasha Shlathana
Picchila Jala Lepana
Manda Prithvi + Jala Shamana
Sthira Prithvi Dharana
Shlakshna Jala Ropana
Sandra Jala Prasadana
Thus in short gunas of ojas can be explained as predominantly lipid containing substances having high molecular weight with higher density and viscosity. It is the potential of human body to sustain from external stimuli and is anabolic in nature. Physical properties such as color are symbolic representation of contribution from
shukra and shonita in utpatti of ojas.
Karmas of Ojas
Sthira and upachita mamsata is one of the important karma of ojas. This can
upachita. Sthira can be interpreted as physiologically stable having capacity to
overcome stress and or other strains. Acharya Chakrapani has rightly quoted that description of mamsa sthirata and upachitata is a symbolic representation and it should be applied for all other dhatus also, by pradesha tantrayukti. Thus ojas does
karma of bringing upachitata i.e., prosperity / increase in all dhatus. Ojas makes these dhatus strong/stable; to overcome from effects of other factors deviating them from
normalcy.
Sarvacheshtasu apratighata is also an important karma of ojas. Word sarva is
interpreted as kaya, vacha and manas meaning vyaparas of all the thereof them. Thus
ojas helps all these three components for carrying their functions / actions. This can
be understood in two ways; one ojas directly participating in all these actions or secondly it indirectly stimulate / regulate / control / govern these actions. Second mode seems to be more logical and also supported by karma of shareera dharana.
Swaraprasada and varnaprasada are functions of ojas, Acharya Kashypa has quoted
that swara reflects status of saara of a person 239. In another way it can be said that
saara is responsible for good or pure swara. Ojas being saptadhatu saara brings
about clearness / prasada of swara. Varnaprasada means clearness in varna i.e. color of body. Vishuddha rakta is one among causes of varna 240. Ojas being saptadhatu
saara also includes rakta saara and hence does karma of varna prasadana. Another
way of interpretation is twacha does prakashana of varna. Twacha is upadhatu of
mamsa. Bringing sthiratva and upachitata in mamsa is karma of ojas; prakruta avastha of mamsa helps twacha to maintain its normal functions thus plays a role in varna prasadana. Similarly, ojas also help in proper functioning of upadhatus also.
Ojas helps bahya and abhyantara karanas to perform their functions.
Different versions of interpretation of these are;
a) Bhaya karanas means karmendriyas, abhyantara karanas means