concept of ojas in ayurveda
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concept of ojas in AyurvedaTRANSCRIPT
-
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
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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.
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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 .
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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.
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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
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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
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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
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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
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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
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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
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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
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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
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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 + +
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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
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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
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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
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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 +
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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
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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.
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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
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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
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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
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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
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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.
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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
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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
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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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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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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