concept of ojas in Ayurveda

“FUNDAMENTAL STUDY ON CONCEPT OF OJAS”

By

Dr. JIRANKALGIKAR YOGESH MUKUND B.A.M.S., Dissertation submitted to the Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore. In the partial fulfillment of the requirements for the degree of

DOCTOR OF MEDICINE (AYURVEDA) In AYURVEDA SIDDHANTA

Under The Guidance of

DR. N. ANJANEYA MURTHY M.D. (AYU), Sahitya Shastry Professor and HOD, Department of Post Graduate Studies in Ayurveda Siddhanta, G.A.M.C., Mysore. Co-Guide

DR. K VENKAT SHIVUDU M.D. (Ayu) Asst. Professor, J.S.S. Ayurveda Medical College, Mysore.

DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTA GOVERNMENT AYURVEDA MEDICAL COLLEGE, MYSORE.

2008

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

(AYU)

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 Professor and H.O.D, Department of Post Graduate Studies In Ayurveda Siddhanta, Government Ayurveda Medical College, Mysore.

Dr. Ashok D. Satpute Principal 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 Hon’ble 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, Maharaja’s 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. 01

Name of Figure Showing schematic representation of different layers of

Page No. 57

Immunity in human body 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

42

effects on human body.

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

CON CEPT

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

(AYU)

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 Professor and H.O.D, Department of Post Graduate Studies In Ayurveda Siddhanta, Government Ayurveda Medical College, Mysore.

Dr. Ashok D. Satpute Principal 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 Hon’ble 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, Maharaja’s 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 03

Showing Karmas of Ojas Showing Sthanas of Ojas

13 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 Showing different views on poshana of ojas according to various Ayurvedic classics Showing different lakshanas of ojokshaya as per various Authors Showing Comparison between properties of Ojas, Madya and Visha

20

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 13

Showing major components of the innate immune system Showing Cytokines of clinical importance and their description

60 66

14 15

Showing Properties of human immunoglobulins (Ig) Showing the Mahabhuta Predominance and Karmas of Ojogunas Showing the Summary of Gunas of Ojas Showing Differences in ojas and bala

76 88

07 08 09

16 17 18

21 25 27

103 107 111

19

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

20

Showing Other Similarities in Ojas and Prostaglandins

111

21

Showing Comparison of Structural basis of Immune structures

114

vi

111

LIST OF FIGURES No. 01

Name of Figure Showing schematic representation of different layers of

Page No. 57

Immunity in human body 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

42

effects on human body.

vii

1

INTRODUCTION Ayurveda word literally means veda of Ayu. Word veda has various meanings such as jnyana, labha, satta, shastra, etc. Thus Ayurveda is a science which deals with jnyana of Ayu, methods to achieve ayu, protection of ayu etc. For this the knowledge of ayu is a must. Ayu is anuvrutti of chetana; if there is nivruti of chetana then it is death. Anuvrutti of chetana in other words is stated as samyoga of shareera, indriya, satva and atma. Thus this samyoga itself is ayu and viyoga is mrutyu. Initiation of this samyoga and maintaining it is the most important prerequisite of human life. Without any such mechanism which initiates, maintains and protects this samyoga life cannot exist.

Satva, atma and shareera are three pillars of life. Aatma being drashta does not actively participate in any of body actions. All the body actions thus can be ascribed to shareera and or manas. A regulatory mechanism which controls shareera as well as manas independently and collectively is also an important pre-requisite for existence of life / ayu.

All the multi cellular organisms including human beings need a mechanism which co-ordinates the different functions of individual at the levels of systems, tissues and cells. This communication and co-ordination between various actions/ functions in human body, complementing actions of various systems with one another is the essence of multicellularity. Such mechanism of co-operation, communication, regulation and sometimes complementation is also one among prerequisites for bringing synergism in functions of human body.

Prayojana of Ayurveda is dhatu samya. This samya/homeostasis in dehadhatus is the karya of Ayurveda. Maintenance of this homeostasis in healthy and restoration/re-establishment of it in a diseased is to be achieved by chikitsa. External milieu i.e. loka has its influence on internal milieu i.e. purusha. Any changes, transformations in external milieu influence the condition of internal milieu and enforce changes in it. This external milieu continuously undergoes changes because of kala and is bound to influence homeostasis of internal milieu. A mechanism is Fundamental Study on Concept of Ojas

2 essential to protect and maintain homeostasis of purusha by preventing the influence from changes in external milieu. Sometimes factors from internal milieu itself may reason for vitiation.

Such a mechanism is very essential for healthy life. This

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

These necessities/requirements for initiation, maintenance of ayu, coordination between shareera and manas and its protection from influencing harmful factors are to be fulfilled for healthy life and longevity. For this purpose of initiation and maintenance of these mechanisms a dravya should be adhara. Ayurveda believes in karya karana siddhanta. These mechanisms being karyas need to have a dravya/structural basis. Ayurveda has established the concept of ojas for this purpose. Dehadharaka samyoga dharana, sarva cheshtasu apratighata, deha sthiti nibandhana are few of the functions attributed to ojas.

Thus the concept of ojas has its own

importance and a very essential role extending from utpatti to mruthyu, ie., in all the three stages of human life utpatti, sthiti and laya.

With advances in the field of applied sciences, modern medicine is also accepting holistic nature of life. Newer and newer understandings of body mechanisms are emerging. Newer roles of substances that were conventionally accepted as a part of only one system in human body are emerging in this era. Multifaceted actions of various body components are being understood and accepted in modern medicine. This prompts or re-ascertains the quest for searching a modern equivalent entity to ojas. A critical survey and analysis of these advances may not only help to find an equivalent for concept of ojas but also to understand and utilize this concept in a greater and better manner.

Among various functions of ojas one is bala poshana. Bala is karya and ojas is karana. One of the biggest problems in front of medical fraternity in this era is treatment of immuno-deficiency disorders. Immunity is capacity of human body to get protected from harmful stimulus. Scope of immunology which was limited to mere infectious diseases has evolved largely to take metabolic disorders, autoimmune disorders, tumor immunology, and transplants of human organs under its preview. Fundamental Study on Concept of Ojas

3 This highlights the need of hour to understand concept of ojas with its all aspects in order to elicit better understanding of these immunological diseases from Ayurvedic perspective. This will help in strengthening chances of better treatment options for these immunological disorders by applying Ayurvedic principles of management.

Ojas has got a vital role not only in swasthya rakshana/protection of health but also in achievement of extra-ordinary status of health, which is called as positive health. A prima- facie overview of available literature on ojas in Ayurvedic classics sometimes may lead to doubts/ambiguities by virtue of different versions available in explanation of ojas. Sthira and sara gunas of ojas, quoting ojas as upadhatu and mala of shukra and also shukra vishesha are few of such versions. An attempt to understand the reason of difference in various different classics, as well as different citations of same classic is also necessary for comprehensive understanding of concept of ojas.

Hence taking above all points into consideration an attempt is designed to study this very important and the unique concept in Ayurveda. A literary surve y of available Ayurvedic literature would help to create foundation for all the works on ojas and thus a fundamental study is designed to understand concept of ojas.

This dissertation is a humble attempt to compile, analyze and represent concept of ojas in conventional methodology of description. An attempt to find equivalent concept from modern medicine has also been undertaken in order to understand concept of ojas in a better way and its presentation in front of modern world.

Thus in nutshell this study aims at understanding concept of ojas along with its role in trividha avastatas of life, effort for better understanding of so called different schools of thoughts, finding an equivalent from modern medicine and understanding practical utility of this concept .

Fundamental Study on Concept of Ojas

4

OBJECTIVES OF STUDY 1.

To understand and explain precisely the fundamental concept of ojas on the basis of available Ayurvedic literature.

2.

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

3.

To study the concept of ojas in the light of modern medical literature in an attempt to find a parallel entity to it.

4.

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

Fundamental Study on Concept of Ojas

5

REVIEW OF AYURVEDIC LITERATURE Aarogya is the moola of for achieving dharma, artha, kama and moksha. Protection of aarogya of a healthy person and achievement of aarogya in a diseased individual is Aim of Ayurveda. The concept of ojas has a very important role to play in achievement of this aim. Ayurvedic Samhitas are having vast material related to concept of ojas but it is scattered in various different contexts. Compilation of these various references collectively is necessary for comprehensive description of ojas. Thus this chapter aims to compile available literature on ojas and represent it in conventionally accepted form of description.

Utpatti of word “Ojas” The word Ojas is derived from dhatu “Ubje-Bale”. By aadesha of sutra “Ubje-bale balopascha ll” lopa of “Ba-kara” takes place. Now the dhatu becomes “Uj”. While making krudanta by “Asun” pratyaya in Unadi prakriya; by aadesha of sutra “Sarvadhatubhyo asun ll” and word becomes “Uj+Asun”. Now by aadesha of “Sarvadhatukardhadhatukayoho ll” “U-Kara” undergoes vruddhi and becomes “OKara”.

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” “Krut taddshitasamascha ll”

“U-kara” lopa Ojas

Krudanta pratipadika of “Ubje-Bale”

Fundamental Study on Concept of Ojas

6 Nishpatti of rupa “Ojaha” from word “Ojas” “Ojas” is “Sa” karnata (i.e. ending with consonent sa) word in napumsakalinga (neutral gender). Ojaha is prathama ekvachana of this word. In prathma ekvachana pratyaya of napumsakalinga is “Sun”. So now word is “Ojas + Sun”. By aadesha of sutra“Swamolruk 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 “ra”kara Ojar

“Kharavasanayohovisarjaneeyaha”

Prathama eka vachana of word Ojas

Visarga of “ra”kara

Ojaha

Other words related to Ojas Ojaha – It is “a” karant pumlingi shabda which means odd numbers.

Oja – It is a kavyaguna which means in formation of large samasas, composite words/samasika padas not only loose their own meaning but also collectively lead towards one another meaning. This guna is called Ojoguna of kavya and quoted as atma of kavya.3

Fundamental Study on Concept of Ojas

7 Different meanings of word Ojas 1) Meaning of the sutra “Ubje-bale balopascha” is “ubja” dhatu when used in meaning of bala then lopa of bakara takes place. Ojas word is formed by this process so it has to be used in meaning bala. 2) Another meaning is “Ubje-Aarjave”. Word “Aarjava” is originated from “Ruju” word which means sahaja in this context.

So “Ubj-arjave” means

Sahaja/Prakruta/ avaikarika bala.4 3) Medini kosha gives meanings of word ojas as a. Deeptau b. Avashtambhe c. Prakashe d. Balayoho a) Deeptau – one which is swayamprakashi b) Avashtambha – one which maintains “Sthairya”. c) Prakasha – “Prakarshena deeptau” which gives light/prakasha to others. d) Balam – This enforces prakuta avastha or opposes/resists vikruti.5 4) In Yaska Nighantu 28 different words are used in meaning of bala. Infact they stress on different aspects of bala. Those words are, Ojaha, Pajaha, Shavaha, Tavoha, Taraha, Twaksha, Shadhaha, Badhaha, Nrumnam, Tavirshi, Shushmam, Shushnam, Daksha, Veelu, Choutram, Shusham, Saha, Yaha, Vadhaha, Vargaha, Vrujanam, Vruk, Majmana, Poumsyani, Dhamasi, Dravinam, Sandrasa, Shyambarum6 .

Different Meanings of word Ojas in Sanskrit - English dictionaries 1.

Bodily strength

2.

Vigour

3.

Energy

4.

Ability

5.

Power 7

6.

Virility

7.

The generative faculty

8.

Splendour Fundamental Study on Concept of Ojas

8 9.

Light

10.

An elaborate form of style

11.

Water

12.

Metallic luster 8

Definition of Ojas Acharya Charaka defines ojas as; a shuddha/clear substance having rakta varna along with ishat peeta varna and residing in hrudaya is called ojas in shareera. Acharya Chakrapani has commented on this as shuddha means shukla i.e. white, raktam ishat means kinchit/slight rakta/ red, sapitakam means slight peeta. Thus according to him ojas has shweta varna along with peeta and rakta as anugata varnas. Acharya Gangadhara comments on it as ojas is shubhra/white, ishat rakta and peeta9 . Acharya Sushruta defines ojas as param/supreme tejas of dhatus from rasa to shukra. It is called bala as per swashastra siddhanta. Acharya Dalhana comments as param means utkrushta, teja means sneha, as ghruta is sneha of whole milk; similarly ojas is sneha of all dhatus in body. Acharya Chakrapani comments as here teja means saara as in context of ghrita and madhu.11 Ashtanga Sangraha quotes as para teja of all shareera dhatus is called as ojas. Acharya Indu comments as para word here is related to ojas and thus it is definition of para ojas.12 Ashtanga Hrudaya defines ojas as it is para teja of shukranta (rasa to shukra) dhatus.16 Acharya Arunadatta comments as para is utkrushta thus Ojas is utkrushta teja of all seven deha dhatus. Acharya Hemadri comments as ojas is mala as it is explained after other malas.13 Acharya Chandranandana comments as ojas is pradhana moola of deha dhatus. Ojas is prakrushta dhama of saaras.14 Acharya Sharangadhara defines ojas as a substance residing in whole body having snigdha, sheeta gunas.

Acharya Kashiram Vaidya comments on this as

snigdha is sachikkana, ojas is sheeta and not ushna, sitam means shubra in colour and as it is karana for srushti utpatti so soumya in nature. It does poshana of bala.15 Acharya Bhavamishra defines ojas as sarwasharisastha snigdha, sheeta, and sthira substance which is somatmaka in nature and does balapushti.16 Fundamental Study on Concept of Ojas

9 Gunas of Ojas Acharya Charaka quotes that ojas is having sarpirvarna/colour like ghee, madhu rasa/ taste like honey and lajagandha/smell like paddy at the time of utpatti in shareera.17 Acharya Gangadhara comments as ojas when first created in body then it is sarpirvarna and madhu rasa after words it becomes lajagandhi.18 Acharya Charaka in another context explains about colour and nature of ojas when it is in hrudaya as shuddha, ishat rakta peetaka. Acharya Chakrapani comments on this as shuddha means shukla/white, raktam ishat means slight reddish, sapeetakam means slight yellowish; so ojas is having shukla varna and rakta and peeta as anugata varnas. Second interpretation of “ishat” word can also be taken as less in quantity signifying ashtabindukatva of ojas. Acharya Gangadhara accepts another patha as shubhram which means shukla/white colour having ishat rakta and ishat peet varnas i.e. red and yellow shades.19 Acharya Charaka has explained that ojas is having same gunas as that milk. Acharya Chakrapani quotes as these sweet taste etc. ten gunas are same in ojas and milk. Acharya Gangadhara comments as all milks are having ojovriddikaratva still ojovardhaka guna in cow’s milk is again mentioned because of it’s more samanata in gunas than other varities of milk.20 Acharya Charaka explains ten gunas of goksheera as swadu, sheeta, mrudu, snigdha, bahal, shlakshna, picchila, guru, manda & prasanna. Acharya Chakrapani comments as prasanna means nirdosha, nirdosha is called guna by prashastata or consider prasanna as guna other than gurvadi gunas.21 Acharya Charaka quotes ojas as madhura swabhavam.22 Acharya Charaka quotes ten gunas of ojas as guru, sheeta, mrudu, kshlaksha, bahala, madhura, sthira, prasanna, picchila and snigdha.23

Acharya Sushruta quotes gunas of ojas as somatmaka, snigdha, shukla, sheeta, sthira, saram, vivikta, mrudu and mrutsna. Acharya Dalhana comments on it as somatmaka meaning soumya, snigdha means having onctiousness, shuklam as atishwetam. Another patha is “shukra” which signifies taila and kshaudra as anugata varnas of ojas along with shukla. Sheeta is veerya, it is sthira as it gives sthairya to shareera avayavas, sara means prasaransheela/ easily spreading nature, vivikta

Fundamental Study on Concept of Ojas

10 means having supreme qualities and mrudu means tendere or soft to touch, mrutsam means picchila, by word “cha” gurvadi anukta gunas are also to be included.24

Acharya Chakrapani comments as gunas of ojas are told for knowledge of treatment. Shukla is prime or important colour and it does not have tantrantara virodha with other anugata varnas in tantrantaras (Charaka Samhita). Sthira means stable. “Rasam” is another patha in place of “saram” which means madhura rasa. Vivikta means pratyagram i.e. which does not undergo paryushitata/staleness. Mrutsna means soft to touch. 25 Acharya Haranachandra Chakravarthy quotes as sthira means one which makes a person stable in the conditions of sukha and dukha. Sara means which moves through out body. Vivikta is nirmala/clear.26

Ashtanga Sangraha quotes gunas of ojas as mrudu, somatmaka, shuddha, rakta, ishat sapeetakam. Acharya Indu comments as shuddha means anupahata, ishat raktam sapeetakam means slight reddish and slight yellowish. 27

Ashtanga Hrudaya explains ojas gunas as snigdha, somatmaka, shuddha, ishat lohit peetaka.28

Acharya Kashyapa explains gunas of ojas as it is anupashtista/separated from sheshma, aashyava (not having back colour), and rakta peeta in colour.29 Acharya Sharangadhara quotes ojogunas as sheeta, snigdha and somatmaka.30 Acharya Bhavamishra quotes white colour of ojas.31

Fundamental Study on Concept of Ojas

11 Table No.1. Showing Gunas of Ojas Name of the Guna Snigdha Sheeta Guru Mrudu Kshakshna Bahala Madhura Sthira Prasanna Mrutsna Sara Vivikta Picchila Sarpivarna Madhurasa Lajagandhi Ishatrakta Ishatpeeta Somatmaka Shuddha Shukla

C.S + + + + + + + + +

S.S + +

A.S.

A.H +

K.S Sh.S B.P. + + + +

+

+ +

+

+

+

+

+ + + + + + + + + + +

+ + + +

+ + + +

+

+ +

+

+

Karmas of Ojas Karmas of ojas in Garbhavastha are discussed under utpatti of ojas. Acharya Sushruta explains karmas of ojas as sthiraupachita mamsata, sarvachestasu apratighata, swaraprasada, varnaprasada, bahyanam karanam aatmakarya pratipatti and abhyantaranam karanam aatmakarya pratipatti. Acharya Dalhana comments on this as these are prakruta/physiological karmas of ojas here stiraupachita mamsata means bala by upachaya/prosperity of all dhatus, sarva cheshta means kaya, vacha, manovyapara, apratihgata means unimpaired power which

is

seen

by

bhara

grahanadi

bala,

swaravarna

prasada

means

nairmalya/clarity, bahya karana means karmendriyas, abhyantara karana means jnyanendriyas or bahya means both jnyanendriyas as well as karmendriyas and abhyantara means mana, buddhi etc.32 Acharya Chakrapani comments on this as sthira upachita mamsatva means sarvadhatu sneharupa mamsa apyayana. Here Fundamental Study on Concept of Ojas

12 mamsa is told as it can be seen from outside. Like this stability and prosperity of all other dhatus is to be understood.

Here chesta means kaya parispanda,

apratighata/non obstuctiveness to these kriyas; bahya karana means karmendriyas where as abhyatara karana means jnyanendriyas with manas. Atmakarya means visargadi, budhyadi, and chintyadi vishayas of these karanas. Pratipatti means anusthiti. Thus all indriyas are anushhita in their swakarya by ojo anugraha. It can be understood as indriyas are bhautika, and then vishista bhutamaya ojas does bala brumhana of vishishta indriya. Same karmas of ojas has been shown by Acharya Charaka in vyatireka in ojo kshaya lakshanas.33 Acharya Haranachandra comments as bahya karana means payu adi and abhyantara means chakshuradi : pratipatti means pravrutti as “pratipathi pravruttim cha” is stated by Medini Kosha34 Acharya Sushruta further adds as if deha ayayavas are vyapta by ojas then they are in existence/bhavati if there is abhava of ojas in deha avayavas then nasha/sheeryana of deha avayavas takes place. Acharya Dalhana comments as bhavati means utpadyate, sheeryante means vinashyanit/getting destructed.35 Acharya Chakrapani accepts different patha which means its abhava causes shareera nasha.36 Acharya Haranachandra comments as “cha kara ” is for avadharana, sheeryante means himsyante, gets destructed which is having similarity of a Acharya Charaka’s version of tannashanna vinashyanti.37 Acharya Charaka explains preenana of sarva shareera is done by ojas. Without ojas life of sarva bhutas/all living organisms can not be continued. If nasha of ojas residing in hrudaya takes place then nasha of shareera will take place. It is shareera rasa sneha and pranas are pratishita in it. Acharya Chakrapani comments on it as this is applicable for both types of ojas; vartayanti means jeevanti, preenita means tarpita. If kshaya of ojas takes place without kshaya of dhatus then marana will take place. Word dhari means jeeva dharaka samyoga pradhanata. Shareera rasa sneha means shareerasaara saara; words rasa and sneha here mean saara which means saara of shareeradhatus. Acharya Gangadhara comments as sarvajantus can have anuvartana of jeevana if preena by ojas is done. Without ojas life of all bhutas can not be present. He accepts other patha which says that unless and until there is no loss of ojas there can not be loss of purusha.38

Fundamental Study on Concept of Ojas

13 Ashtanga Sangraha explains karmas of ojas as pranas are pratishithita in ojas and it does preenana of deha. If there is no nasha of ojas then there will not be nasha of deha. Acharya Indu comments that without nasha of ashtabindwatmaka ojas nasha of shareera can not take place.39 Ashtanga Hrudaya quotes karmas of ojas as dehasthiti nibandhana. Unless ojas is in state of normalcy, health/aarogya is maintained. When nasha of ojas takes place nasha of shareera is fixed. Nishpatti of vividha dehasamshrita bhavas is also done by ojas. Acharya Arunadatta comments as dehasya sthiti nibandhanam means adhisthana/abode of jeevita. If abhava of ojas takes place then there will be abhava of prani. In body, pranas stay in ojas. Vividha bhavas having samshraya in deha originate form ojas. Acharya Hemadri comments as dehasya sthiti is different avasthas of deha, and ojas is karana for these avasthas.40 Acharya Sharangadhara explains karmas of ojas as it does balaposhana of shareera.41 Acharya Bhavamishra also quotes as ojas does balaposhana of shareera 42

. He further add that vividha deha samshrita bhavas which are originated from ojas

such as utsaha, pratibha, dhairya, lavanya, sukumarata and ojas also performs function of dehasthiti nibandhana43 . Table No.2. Showing Karmas of Ojas Karmas 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

S.S +

C.S

A.S

A.H

Sh. S

B.P

+ + + + + +

+ + +

+ +

+

+

+ +

+

Fundamental Study on Concept of Ojas

14 Types of Ojas Acharya Charaka quotes as sthana of para ojas is hrudaya. Acharya Chakrapani while commenting on this shloka says that word para means superior which indicate two types of ojas para and apara.

Para is alpa pramana and

explained by ‘hrudi tishtati ……ll” where as apara is shlaishmika ojas explained in context of anjalimana of Shareera sthana as “Tavadeva parimana ll

44

Acharya

Chakrapani quotes ojas which is ashraya for prana is asthabindu in pramana and having ashraya in hrudaya.45 Acharya 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. dhamani/siras divide in bahudha means in many branches.

These mahaphala

Acharya Chakrapani

Fundamental Study on Concept of Ojas

15 comments as hrudaya along with dhamanis do visarpanna of ojas through shareera. These ten siras are attached with hrudaya and hrudaya is moolasthana of these siras hence these siras are called mahamoola siras. Acharya Sushruta’s references regarding dasha dhamanis are quoted by Acharya Gangadhara.51 Acharya Chakrapani comments as these hrudayashrita dasha dhamanis divide in large number to acquire shareera in a shape like a growing pratana / creeper and supply ojas to complete body. Acharya Gangadhara comments as tatphala means having ojas as phala. Mahaphala means sakta to mahat/hrudaya or these dasha siras divide in various ways so called mahaphala. 52

Acharya Sushruta quoes as if ojas is vyapta in deha then only avayavas and shareera can be in proper state. Acharya Dalhana comments as deha and avayavas utpatti can take place if ojas is vyapta in complete body.53 Acharya Chakrapani comments as ojas is hrudayasthayi still it is vyapta in sampurna deha.54 Acharya Dalhana quotes hrudaya as sthana of ojas.55 Ashtanga Sangraha quotes hrudaya as sthana of ojas but it is vyapta in shareera. Acharya Indu comments on this as ojas is seated in hrudaya but is vyapta in shareera.56 Ashtanga Hrudaya quotes sthana of ojas as hrudaya but it is vyapi. Acharya Arunadatta comments as sakalashareera vyapi shadbinduka ojas is having vishesha sthana as hrudaya.57 Ashtanga Hrudaya comments as dasha moola sthita siraras do vahana of rasatmaka ojas in all over body and all cheshtas depend on this. Acharya Arunadatta comments on this as hrutstha meaning having ashraya in hrudaya. These siras do vahana of ojas in all shareera. Rasatmaka means rasa swabhava/fluid nature, nibaddha means nischayena sthita. Cheshta means vakkayamanasovyaparara.58 Acharya Kashyapa also quotes hrudaya as sthana of ojas.59 Acharya Sharangadhara quotes sarva shareera as sthana of ojas.60 Acharya Bhavamishra quotes sthana of ojas as sarvashareera.61 Acharya Bhela has quoted twelve sthanas of tejas/ojas. These are (rasa) shonita, mamsa, meda, asthi, majja, shukla, sweda, pitta, shleshma, mutra and purisha.62

Fundamental Study on Concept of Ojas

16 Utpatti of Ojas Primordial creation (origination) of ojas is considered here, nutrition of ojas will be explained under poshana. Acharya Charaka has explained regarding utpatti of ojas as during utpatti of shareera (garbha) ojas is first padartha to be formed.63 Utpatti of shareera takes place in stree shareera when shukra and shonita of good qualities undergo samyoga inside garbhashaya.64 Acharya Charaka quotes ojas as “aadisaara” of garbha. It is present in all stages of garbha and enters hrudaya when hrudaya becomes pravyakta /manifested. Before manifestation of hrudaya it is in the form of garbha saara. Acharya Chakrapani comments on it as before garbha utpatti ojas is in form of saara of shukra and shonita. After shukra shonita samyoga ojas is in the state of garbh saara.After manifestation of hrudaya in garbha; ojas acquires it’s 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 it’s inferiorty from garbha.66 Ashtanga Sangraha quotes ojas as addi saara of garbha and it is rasa of garbharasa before vyaktata of hrudaya in garbhavastha.

After vyaktata of

hrudaya it takes ashraya in hrudaya. Acharya Indu comments as without ojas there will not be jeeva anupravesha in shukra and shonita, garbhasya prathama dhatu is rasadhatu, saara of this rasadhatu is ojas. It first does ashraya in hrudaya and then does dehavyapana.67

Fundamental Study on Concept of Ojas

17

Table No. 3. Showing Sthanas of Ojas Sthana

Hrudaya Dasha dhamanis Sarva shareera Shonita

C.S

S.S.

A.S

A.H

K.S

+

+

+

+

+

+

+

+

+

+ +

B.S

Sh.S

+

B.P

+

Chakrapani

Gangadhara

Hemadri

+

+

+

+

+

+

+

+

+

+

Mamsa

+

Meda

+

Asthi

+

Majja

+

Shukla/shukra

+

Sweda

+

Pitta

+

Kapha

+

Mutra

+

Purisha

+

Rasa

+

Fundamental Study on Concept of Ojas

18 Ojopramana Acharya Charaka explains pramana of shlaishmika ojas as ardhanjali.There is one pathabheda which says that this is pramana of Ojas. Acharya Chakrapani comments as this is pramana of ojas which is other than ashtabindu ojas. This ojas is having similar gunas as that of vishuddha shleshma and hence called as shlaishmika ojas. It is circulated through ojovahi dhamanis. Acharya Gangadhara comments as this is pramana of shleshmavishesha ojas. Ashta bindwatmaka ojas does not undergo vruddhi, hrasa as its nasha leads to nasha of purusha. Bindu means karsha, so ardhanjali means ashta karsha.68 Ashtanga Sangraha quotes two pramanas of ojas as ashta bindwatmaka of para ojas which is hrudayastha and prasruta which is rasatmaka. Acharya Indu comments on this as ojas do anugraha to shareera when in prakruta pramana. Vruddhi or kshaya of ojas does dushana of shareera69 . Ashtanga Hrudaya explains pramana of ojas as swaprasruta. Acharya Arundatta comments on this as here “swa” word indicates that it is of pramana of anjali of specific person for him. Thus here prasruta does not mean two palas

70

.

Acharya Kashyapa explains pramana of ojas is equal to pramana of kapha which is shat/six anjali. 71 . Acharya Chakrapani quotes a tantrantara vachana which explains that hrudayashryee ojas is ashta bindwatmaka. He further opines that para ojas is ashta bindu pramana and apara or shalishmika ojas is ardhanjali. Acharya Arunadatta quotes pramana of ojas as six bindus.72 Acharya Gangadhara opines that ashta bindu and ardhanjali are one and same and it equals to ashta karsha.73 Acharya Bhavamishra quotes pramana of ojas as ashtabindu.74 Table No. 4. Showing different opinions in Ayurvedic classics about pramana of ojas Name of author Charaka Samhita Ashtanga Sangraha Ashtanga Hrudaya Kashyapa Samhita Chakrapani Hemadri Bhavaprakasha Tantrantara Vachana (Chakrapani tika ) Gangadhara

Para ojas Ashta bindu

Apara Ojas

Ojas

Shlaishmika Ojas Ardhanjali

Prasruta Swa prasruta Six anjali

Ashta bindu Shat bindu Ashta bindu Ashta Bindu

Ardhanjali Swa prasruta

Two palas

Fundamental Study on Concept of Ojas

19 Poshana of ojas Primordial creation of origin of ojas in shareera is explained in utpatti & here poshana i.e., nutrition will be explained. Acharya Charaka has explained that aahara does poshana of ojas. Prasada part of aahara rasa does poshana of ojas 75 Acharya Chakrapani comments as ojas is sara of seven dhatus and its poshana is understood by seven dhatu poshana but still it is mentioned separately because of its shreshtha prana dharakavta.76 Acharya Charaka further quotes that previous dhatus are aahara for next dhatus, (dhatvohi dhatvaahara). Thus (purva) prior dhatu is aahara for next (para) dhatu. All the dhatus are of two types’ saara and kitta. This dhatwantara pariposhana is explained by Acharya Chakrapani which is summarized below: 77 Table No.5. Showing Aharapariposhana karma according to Acharya Charaka Dravya

Saarabhaga

Kittabhaga

Aahara

Aahara rasa

Purisha and mutra

Rasa

Rakta

Kapha

Rakta

Mamsa

Pitta

Mamsa

Meda

Khamalas

Meda

Asthi

Sweda

Asthi

Majja

Kesha and nakha

Majja

Shukra

Twak & akshi sneha

Shukra

Garbha prasada

-

Acharya Chakrapani further states another school of thought which opines as garbhaprasadaja means ojas and condemns it.78 Acharya Chakrapani while commenting on upadhatu varnana condemns the opinion of ojas as upadhatu, dhatu or mala and says that there is no necessity to count it differently from seven dhatus as it is saara of all dhatus. For this reason separate agni for ojas is also not explained. While supporting dhatutva of shukra he explains that it does poshana of ojas.79 Acharya Sushruta explains dhatu pariposhana by help of ksheeradadhi nyaya. This is explained as rasa gets converted in rakta and so on to become shukra.

Fundamental Study on Concept of Ojas

20 Acharya Dalhana comments on it has all dhatus are of three bhagas; anubhaga, sthulabhaga and malabhaga.

Anubhaga does poshana of para/next dhatu.

Sthulabhaga is that dhatu itself and malabhaga does poshana of respective dhatumalas. This can be tabulated in short as Table No.6. Showing the Aharapariposhana Krama according to A. Sushruta Dhatu

Anubhaga

Sthulabhaga

Malabhaga

1.

Aahara

Rasadhatu

Aahara rasa

Purisha mutra

2.

Rasa

Rakta

Rasadhatu

Kapha

3.

Rakta

Mamsa

Raktadhatu

Pitta

4.

Mamsa

Meda

Mamsadhatu

Indriya malas

5.

Meda

Asthi

Meda

Sweda

6.

Asthi

Majja

Asthi

Kesha, loma

7.

Majja

Shukra

Majja

Akshi, twak sneha

8.

Shukra

Ojoposhana

Shukra

-

Acharya Chakrapani both opine that shukra is saara rupa so no mala forms after shukradhatwagni vyapara 81.

Ashtanga Sangraha quotes ojas as mala of shukra dhatu which means its poshana is done from shukra.82 Ashtanga Sangraha in another context explains as ojas is saara of shukra, there is no mala of shukra as it is very pure. Anyamatas of absence of shukra paka and garbha as saara of shukra are quoted 83 . Ashtanga Hrudaya also quotes poshana of ojas is done by shukra84 . Acharya Sharanghara also quote that poshana of ojas is done by shukra85 . Acharya Bhavamishra explains ojoposhana by sookshma bhaga shukra dhatu.86

Acharya Charaka explains utpatti of ojas in shareera by one simile as honey bees collect makaranda from different fruits and flowers and nurture or convert it to honey similarly ojas is nurtured or converted from shareera gunas .Acharya Chakrapani comments as gunas means saarabhagas of shareera dhatus.87

Fundamental Study on Concept of Ojas

21 Table No.7. Showing different views on poshana of ojas according to various Ayurvedic classics No Name of author 1 Charaka Samhita

Poshaka padartha Ahara

2 3 4

Shukra Shukra Shukra

Mode of poshana Ahara rasa ; santata poshana nyaya As mala of shukra As mala of shukra As Garbha Prasadaja

Shukra

As Ashtama dhatu

Ahara

As per ksheera dadhi nyaya

5 6

Ashtanga Sangraha Ashtanga Hrudaya Anyamata (Chakrapani tika) Anyamata (Chakrapani tika) Sushruta Samhita

Importance of Ojas Acharya Charaka quotes as if nasha of ojas takes place then nasha of purusha occurs. Acharya Chakrapani comments as if a small avavyaya/fraction of ojas also gets destroyed it will lead to death. He further relates this to para ojas which is situated in hrudaya88 .

Ojas is included under dasha pranayatanas.89 Ojas does

preenana of shareera and without ojas life can not exist. It is shareera rasa sneha and pranas are pratishtita in ojas90. It is called as uttama pranayatana. If its abhava occurs in shareera avayavas then decaying of these avayavas takes place.91

Ashtanga Sangraha quotes ojas as param jeevitaspada i.e., supreme seat / abode of jeevita. Acharya Indu comments on this as when compared to other abodes such as shira / head, ojas is more important abode of jeevita.92 Ashtanga Hrudaya explains as unless and until ojas is in samya avastha shareera also remains in samya avastha93 . Acharya Bhela explains that until sthanas of ojas are prakruta pranee experiences sukha and vice versa.94 Acharya Kashyapa explains as if ojovruddhi takes place then shareera vruddhi takes place and shareera kshaya takes place if kshaya of ojas takes palce.95

Ojovruddhi No direct reference of ojovruddhi and its effect on body is available in Charaka Samhita. In some other contexts ojo vruddhi is referred/quoted one among them is; Ashwinau treated rajayakshma of Soma raja by increasing ojas by virtue of which he attained shuddhata of manas and returned to his normal swaroopa. 96 Fundamental Study on Concept of Ojas

22 No references of ojovruddhi were found in Sushruta Samhita in this course of study. Ashtanga Sangraha explains symptoms at ojovruddhi as tushti and pusht i of deha and exaltation of bala.

Acharya Indu comments on this as ojovruddhi by

administration of jeevantyadi aushadhas. Tushti means contentment of manas and excessive nourishment of bala.97

Ashtanga Hrudaya also quotes symptoms of ojovruddhi same as that of Ashtanga sangraha. Acharya Arundatta comments on this as pushti means vruddhi/increase, tushti means feeling of happiness, bala means samarthya, samyak i.e. proper increase of these entities takes place by ojovruddhi. Acharya Hemadri comments as tushti means santosha, pushti means sthoulyam, balodaya means shakti utkarsha, ojovruddhi is not vikarakari/creating diseases as that of vatadi vruddhi. If this increased ojas undergo visramasa or vyapat then it is cause for diseases as that of vatadi vruddhi.98

Acharya Bhavamishra also explain same symptoms as that of Ashtanga Sangraha.99

Other than these many references are available scattered in Ayurvedic Samhitas some of them are compiled here.

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

100

. In

sixth month of garbhavastha increase in varna and ojasof garbha takes place.101 Ojosaara is one among nine saaras explained by Acharya Kashyapa but unfortunately its description is not available.102 After meticulous search of Ayurvedic texts, no references regarding treatment of ojovruddhi were found.

Ojokshaya Acharya Charaka has explained ojokshaya in the context of eighteen kshaya. It is worth mentioning that after explaining kshayas of doshas, dhatus and malas separate description of ojokshaya is available.103 Symptoms of ojokshaya are scaredness (bibheti), durbalata, repeated worries (abheekshnam dhyayati), afflicted status of complexion and mind (duschaya and durmana), agitated organs (vyathita Fundamental Study on Concept of Ojas

23 indriyas), dryness (rukshata) and emaciation (kshamata). Acharya Chakrapani comments on word durmana as bala heenata of manas. He also quotes a tantratara vachana of Jatukarna which explains that kshaya manifests because of nasha of swagunakriya of doshadi dravyas. Acharya Gangadhara opines as agitation is seen in all organs and not only in sense organs.104

Acharya Sushruta has explained three modes of vitiation of ojas/bala as thrayobala doshas. They are visramasa, vyapat and kshaya.

Visramasa-: Symptoms of visramasa are sandhi vishlesha, gatra sadana, dosha chyavana, kriya sannirodha and shrama, Acharya Dalhana comments on this as sandhi vishlesha means vishatana in sandhis i.e. laxity in joints ,dosha chyavana can be interpreted as bhramsha i.e., deviation of vatadi doshas from normalcy or bhramsha of ojas by vatadi doshas. Kriya sannirodha means ishat karmahani i.e., slight impairment from normal functions of shareera, manas and vanee. Word cha here indicates impairment in normal physiological functions of bala.105 Acharya Chakrapani comments on word dosha chyavana as bhramsha of mala, mutra and or vatadi doshas. Word cha indicates hanee in swagunakriya of ojas.106

Vyapat: Symptoms of vyapat are stabdhata and guruta in gatras (insensitivity and heaviness in body organs), vatashopha, varnabheda, glani, tandra and nidra. Acharya Dalhana comments on this as stabdha gatrata means loss of movements of joints such as inability in knee joint flexion etc, varnabheda means vikruta / pathological discolorations of body (other than gauradi varnas). Glani means apraharsha i.e., no exultation for work. Tandra means non-perceptibility of sense organs towards their vishayas107 . Acharya Chakrapani comments as hanee of prakruta guna karmas of Ojas is also seen in vyapat.108

Kshaya: Symptoms of kshaya are murccha, mamsa kshaya, moha, pralapa, ajnyana and marana. Acharya Dalhana comments on world murccha as indriyas could not function for getting vidjnyana. Moha means vaichittya i.e., state of delusion. Pralapa means irrelevant talking109 . Acharya Chakrapani comments as murccha means sarvatha cheshta nasha i.e. complete loss of consciousness.110 Fundamental Study on Concept of Ojas

24 Ashtanga Sangraha quotes same symptoms as that of Charaka Samhita. Ashtanga Hrudaya quotes same symptoms as that of Charaka Samhita. Acharya Hemadri while commenting on this opines as durbala means heena bala, vyathita indriya means vyatha in hrudaya and other sthanas, duschaya means maleen kanti, durmana means nisnehata, kshama means krushanga i.e. emaciated boy. 111

In many other contexts scattered references of ojokshaya and its other forms are available, few of them are mentioned here. 1.

Ojasravana – In pitta vriddha vatakapha kshaya avastha of tridosha yugapat vruddhikshaya bheda (Ch.Su.17/63)

2.

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

3.

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

4.

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

5.

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

6.

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

7.

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

8.

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

9.

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

10.

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

11.

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

12.

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

13.

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

14.

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

15.

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

16.

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

17.

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

18.

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

19.

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

20.

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

21.

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

22.

Hrutaujasa – Sannipata jwara bheda (Su.U.39/42) This also provides an insight to a list of pathological/physiological conditions

in which there is vitiation in status of ojas. Fundamental Study on Concept of Ojas

25

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

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

Scared ness (bibheti),

+

+

+

Durbalata

+

+

+

Repeated worries (abheekshnam dhyayati),

+

+

+

Afflicted status of complexion and mind +

+

+

(duschaya and durmana), Agitated organs (vyathita indriyas),

+

Dryness (rukshata)

+

+

+

Emaciation (kshamata).

+

+

+

Murccha

+

Moha,

+

Pralapa,

+

Ajnyana

+

Mamsa kshaya

+

Marana

+

Etiological factors / Nidana of Ojokshaya: Acharya Charaka has explained samanya kshaya karanas as vyayama/exercise anashana (abstinence from food intake), pramitashana (over indulgence in food item of only one taste among six tastes), excessive exposure to vata (wind), atapa (warmth), bhaya (fear), shoka (sorrow), rukshagunayukta peya pana, prajagarana (excessive wakefulness), atipravritti of kapha, shonita and shukra; kala and bhutopaghata. Acharya Chakrapani comments on this as pramitashana means over indulgence in eating food of one rasa i.e. eka rasabhyasa, atipravritti means excessive excretion, kala means vardhakya and aadanakala. Bhutopaghata means pishacchadi upaghata. Acharya Gangadhara comments as kapha ativartana is to be understood as because of atiyoga of vamana, shonita atipravritti by raktamokshana i.e. siravedha etc., shukra atipravritti by over indulgence in sexual activities. He further adds as all hetus are not all kshayas but a relative understanding is to be done.112

Fundamental Study on Concept of Ojas

26 Acharya Sushruta has explained nidanas of ojokshaya as abhighata, kshaya, kopa, shoka, dhyana, shrama, kshudha. By these nidanas vata with vitiated pitta does visramasa of ojas from its position/ sthanas.

Acharya Dalhana classifies these

nidanas and comments as abhighatadi nidanas are responsible for visramsa of ojas i.e. displacement from original sthanas / position. If vitiated dosha dhatus combine with ojas (doshadushya samsarga) then properties of ojas change and it leads to ojovyapat . Ojokshaya is quantitative loss of ojas which is because of shoka etc. nidanas; vata and pitta separate or displace ojas from dhatus. The word dhatu can be interpreted as hrudaya.113 Acharya Chakrapani comments as all dhatuvaha srotas are also ojovaha and word dhatu can be taken for hrudaya in this context.114 Acharya Haranachandra comments as here dasha ojovaha dhamanis quoted by Acharya Charaka are to be understood as dhatuvaha srotas. He further condemns doubts raised on whether visramsa and vyapat as part of kshaya or not and ascertains that these are a type of kshaya only. 115

Ashtanga Hrudaya and Ashtanga Sangraha quote nidanas of ojokshaya as kopa, dhyana, shoka, shramadi. 116, 117 Acharya Hemadri comments on word aadi and adds bhrama, trasa, katurasa and ruksha guna yukta bhojana.

Madya by virtue of its dasha gunas which are opposite to dasha gunas of ojas causes ojokshaya. Acharya Charaka has explained it in detail which is presented in tabular form below. 118 Visha is having opposite gunas of ojas and thus by virtue of these gunas visha vitiate ojas and causes death. This mechanism is achieved by primary vitiation of rakta followed by all doshas, dhatus and finally hrudaya is vitiated which leads to death. Acharya Arundatta has explained how dasha gunas of visha vitiate ojas which is presented in a tabular form below. 119

Fundamental Study on Concept of Ojas

27 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 Fundamental Study on Concept of Ojas

28 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. conditions mean kshaya.

Apyayana means vardhana i.e. increasing.

Other

It is varjya as it is associated with moha.126 Acharya

Chakrapani comments as kriya vishesha means ojovardhaka and ojovishodhaka treatment .127

Ashtanga Sangraha explains treatment of ojokshaya as jeevaneeya aushadhas, ksheera, mamsaradi are medicines to be used. Acharya Indu comments on this as ksheera and mamsa rasa sadhana is to be done by jeevaneeya aushadhas. Word aadi states that other drugs of these qualities can also be used.128

Ashtanga Hrudaya quotes same line of treatment as that of Ashtanga Sangraha. Acharya Hemadri comments on it as jeevaneeya means jeevanti etc., rasa means mamsa rasa. Sharkara etc., dravyas are to be understood from word aadi. Acharya Arundatta comments as jeevaneeya means jeevaneeya gana of ten drugs comprising of jeevanti, kakolee, kshreerakakolee, meda, mahameda, mudgaparnee, mashaparnee, rushabhaka, jeevaka and madhuka quoted in (A.H. Su. 15/8). Other

Fundamental Study on Concept of Ojas

29 madhura rasa dravyas and ksheera can be used. Word aadi indicate kakandola, atmagupta ghruta etc., drugs.129

Vidhivat Rasayana sevana leads to regularize dhatu pariposhana krama, which brings back normalcy of dhatus and thus purify them.

By samya and

utkrushtatama dhatus ojovruddhi takes place.130

Acharya Kashyapa states that if samyak sneha upayoga is done it leads to ojovruddhi.131 He further adds as madhura, snigdha, sheeta and laghu aahara increases ojas and hence to be given to balakas.132 He also quotes that samanata of vatadi doshas leads to ojovruddhi.133

Other than this many aahara dravyas, aushadhas and viharas are explained in Ayurvedic Samhitas which bring about augmentation of ojas in different contexts. Here an attempt is made to group these scattered references under three headings of 1.

Anna

2.

Aushadha.

3.

Vihara

Anna: •

Aahara is moola karana for poshana of ojas.

•

Madhura rasa increases ojas.

•

Mamsa increases / does pushti of ojas.

•

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

•

Goksheera does ojovruddhi.

•

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

•

Ghruta increases ojas.

•

Ghruta satmyata increases ojas in shareera.

•

Shulya mamsa increase ojas and indicated in ojoheena patients.

•

Mamsarasa increases ojas.

Aushadha: •

Rasnadi niruha basti is indicted for ojokheena. Fundamental Study on Concept of Ojas

30 •

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)

Fundamental Study on Concept of Ojas

31

CONCEPTS CLOSELY RELATED TO OJAS In Ayurvedic literature one word is used in different meanings and one has to understand the meaning of such words by careful study of context, abhipraya of tantrakarta and help of tantrayuktis134 .

Regarding word ojas, it has been used in different meanings in different contexts. Unfortunately this is creating ambiguity in the mind of scholars of Ayurveda and misleading or increasing confusion in proper and clear understanding of concept of ojas. Further more many dehadhatus of shareera having similar properties of ojas are termed as ojas in different contexts; this has worsened the scenario little more.

Thus it is needed that a careful study of such dehadhatus of shareera for understanding their relation with ojas on basis of comparison of guna karmas of these dehadhatus and ojas. This will also help in understanding guna karmas of ojas in a better manner.

This chapter is intended to take review of some important concepts which are closely related to ojas. As main aim of this exercise is to understand relation of these terms with ojas only relevant information of these dehadhatus with relation to ojas is included here.

Acharya Dalhana quotes as 1.

Ushma

2.

Jeevashonita

3.

Rasa dhatu are also called as ojas to tantrantaras135

Acharya Hemadri quotes as: 1.

Dhatu teja

2.

Rasa

3.

Jeevashonita

4.

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

Fundamental Study on Concept of Ojas

32 Acharya Charaka has used word ojas for prakruta kapha and bala. Acharya Sushruta has used word for bala. Acharya Sushruta also used this word for atmashakti of drugs. Let us consider these contexts one by one.

Kapha and Ojas Kapha is one among tridoshas. Kena jalena phalati iti kapha is derivation of word of kapha which means its nourishment is done by jala. Shleshma is paryaya used for kapha. Shlish aalingane one which has capacity to bind is called shleshma. Gunas of prakruta kapha are guru, sheeta, mrudu, snigdha, madhura, sthira, picchila. It is having shweta varna and madhura rasa. Sneha, bandha, sthiratva, gaurava, vrishata, bala, kshama, dhruti and alobha are prakruta karmas of kapha. Soma by virtue of kapha does/performs its various functions in body and hence kapha is called Soumya.137 Sthanas of kapha are ura, kantha, shira, kloma, parvasandhis, amashaya, rasa dhatu, medodhatu, ghrana, jivha. Ura is main sthana among these all sthanas.138 Kledaka kapha, one among five bhedas of kapha is having sthana in hrudaya and does avalambana of hrudaya.139 Avalambana is commented as swakarmani samarthya by commentriators.140 Acharya Charaka has called prakruta kapha as bala and it is also called as ojas. Acharya Chakrapani comments on this as shleshma is hetu for shlaishmika ojas. He also quotes as prakruta kapha is reason for bala and hence called as bala. One more interpretation of word ojas is sarabhaga. Acharya Gangadhara opines as this prakruta gati yukta kapha is reason for bala and hence called as ojas and bala.141

Acharya Kashyapa quotes pramana of prakruta kapha and ojas are same i.e. six / shat anjali 142 . Ojoposhana is explained as karma of kapha dosha143 .

Agni /Ushma and Ojas Acharya Charaka has quoted ushma as paryaya for agni while explaining bhutagni.144 In one another context Acharya Charaka quotes that ushma which is present in agni is sama in samyavastha of doshas. Acharya Chakrapani comments on this as ushma is paryaya of agni and it is different from agni outside body.145 Ashtanga Hrudaya quotes ushma as paryaya for agni in context of aama.146 Fundamental Study on Concept of Ojas

33 Ushma is one among karyas of pitta. Acharya Charaka explains as agni by virtue of pitta perform different functions in shareera.147 Agni is explained as hetu for ojas and teja148. Acharya Dalhana comments that in tantrantara, ushma is also called as ojas149. Acharya Bhavamishra explains that ojas is of two types aagneya and soumya150 . Ojas is defined as para teja of rasadi dhatus by Acharya Vagbhata and Acharya Sushruta151. Ushma is one among aahara parinamkara bhavas which does pachana of aahara152 .

Agni is mula of bala and hence all efforts are to be done for protection of agni153 . If agni is lost then death is result; if it is in prakruta avastha then prolonged healthy life span is result, if it is vikruta then it leads to disease154 . Samagni leads to drudha gatrata and ojovruddhi 155. Agni is mula for bala and bala is mula for jeevana, so in nutshell principle of chikitsa is agni pari rakshana156 .

Rasa Dhatu and Ojas Rasa is one among seven dhatus in shareera. Word rasa indicates gati. One which is always on move is called as rasa. It is parama sookshma tejobhuta saara of aahara. Its sthana is located in hrudaya. It does tarpana, vardhana, dharana and yapana of whole human body by circulating through dhamanis. It enters in dhamanis through hrudaya. It is soumya and drava in nature and does snehana of shareera157 . Tushti, pushti and rakta pushti are karmas of rasa dhatu as quoted by Ashtanga Sangraha. Tushti is interpreted as manapreetee and preenana means ashwasana of hrudaya158 . Purusha is called as rasaja hence special precautions are to be taken to protect rasa while consuming anna, pana and performing achara159 . Symptoms of rasakshaya are rukshata, kshama, shosha, glani and shabda asahishnuta160 . Acharya Sharangadhara quotes ojokshaya as one among karanas of glani.161 Ashtanga Sangraha explains rasatmaka ojas as second type of ojas162 . Ashtanga Hrudaya explains ten mahamoola siras which are attached to hrudaya do vahana of rasatmaka ojas all over body. Here word rasatmaka is commented as it is sara part of aahara and fluid in nature (drawaswabhava) 163 .

Fundamental Study on Concept of Ojas

34 Acharya Charaka in Nidanasthana in prameha dushya varnana context quotes a word rasachauja which is interpreted by Acharya Chakrapani as “ojorupi rasa”. Acharya Gangadhara opines as these two are different entities and are to be interpreted as rasa and ojas164 . Acharya Chakrapani commenting on the same word rasauja in dushya sangraha in prameha chikitsa context accepts rasa and ojas as two separate entitites165 . Acharya Dalhana comment as in tantrantara rasa is called also called as ojas166 . Acharya Hemadri quotes tantrantara vachana from Kharanadi which says that rasa is called as ojas167 . Acharya Chakrapani quotes anyamata as hrudayastha rasa is called as ojas168 . Rasa vruddhi and rasa dushti (pradosha) are manifested by various symptoms and diseases in human body. Rasa vruddhi symptoms are agnisadana, praseka, aalasya, gaurava, shaitya, shlaithya of angas, shwasa, kasa and atinidra169 . Anna ashraddha, aruchi, aasya vairasya, klaibya, jwara, are among few vikaras which are manifested due to rasa dushti171 . Acharya Charaka has used word ojas while explaining importance of purisha raksha in rajayakshma chikitsa context. Acharya Chakrapani opines that here word Ojas is used for rasa dhatu171 .

Rakta Dhatu and Ojas Rakta dhatu is second dhatu among sapta dhatus. Rasa dhatu undergo ranjana, coloration to become rakta.

Jeeva shonita is explained by Acharya Dalhana as shonita which has achieved vishuddhata by samyoga with shareera, indriya, satva and atma172. Acharya Chakrapani comments on word jeeva shonita as jeevana hetu dhatu rupa shonita which means that rakta dhatu which is hetu / reason for life173 . Rakta is one among dasha pranayatas. Vishuddha rakta is responsible for bala, varna, sukha and ayusha174 . If a person is having prasanna varna, indriyas and indriyarthas; avyahata agni, tushti, pushti, bala and sukha then he is considered as having vishuddha rakta175. Rakta is moola of deha and dharana of deha is done by rakta only so special precautions are to be taken for protection of it. Rakta is as equal to jeeva. Word moola is commented here reason for utpatti, sthiti and pralaya of deha176 . Pramana of rakta is eight anjali177 . Normal functions of rakta are mamsa pushti; jeevana and varnaprasadana on symptoms of rakta kshaya are affliction towards amla and sheeta Fundamental Study on Concept of Ojas

35 food, shira shaithilya and rukshata178 . Rakta vruddhi is manifested by visarpa, pleeha, vidradhi, kushtha etc diseases179 . Rakta dushti or pradosha also gives rise to many diseases few among them are raktapitta, asrugdara, kamala, shwitra and others180 .

Acharya Dalhana quotes that in tantrantara rakta is called as Ojas. Acharya Hemadri also quotes that word ojas is used for rakta while commenting on word jeevana which is karma of rakta. Acharya Arundatta comments as jeevana means ojavruddhikara181 .

Shukra and Ojas Shukra is last, seventh dhatu in shareera. Word shukra is derived form “Shuch” dhatu by “rak” pratyaya which means, very clear. Gunas of shukra are it having madhura rasa, shukla varna and madhugandha. Other gunas include guru, snigdha, bahala, bahu, picchila182 . It is soumya in nature183 . Sthana of shukra is sarva shareera184 . Karmas of shukra are dhairya, chyavana, preeti, deha bala, harsha and beeja prayojana185 . It is one among dasha pranayatas. Pramana of shukra is ardhanjali186 . Shukra is called as parama dhama of aahara and it should be protected. If kshaya of it takes place then many diseases many occur or it many lead to death187 .

Acharya Dalhana and Acharya Bhavamishra quote that shukra does ojoposhana. Acharya Chakrapani opines that shukra do ojojanana188 . He also quote a tantrantara mata that shukra gets converted into ojas and condemn it. Acharya Sharangadhara quotes ojas as upadhatu of shukra189 . Ashtanga Sangraha and Ashtanga Hrudaya quote ojas as mala of shukra190, 191 . Acharya Chakrapani quotes anyamata as ojas is shukravishesha192 . Ashtanga Sangraha quotes ojas as shukra saara and quotes that there is no mala of shukra193 .

Bala and Ojas Acharya Sushruta explains that ojas is called as bala according to swa shastra siddhanta. Acharya Dalhana has quoted that though here ojas and balas are said to be one and same it is because of the similar therapeutic measures used for both ojas Fundamental Study on Concept of Ojas

36 and bala. In paramartha their difference is clear as ojas has rupa, rasa and veerya etc but bala is not having these and it is inferred by power/strength to lift load etc194 . Acharya Charaka has quoted prakruta kapha as bala as well as ojas 195 . Balaposhana is explained as karma of ojas by various Acharyas.

Table No. 10. Showing different concepts quoted as ojas according to various Ayurvedic texts. Dalhana Commentary

Hemadri commentary +

Rasa Dhatu

+

+

Jeeva shonita

+

+

Name of concept Prakruta kapha Bala

Charaka Samhita +

Sushruta Samhita

+

+

Dhatu teja Agni / Ushma

+ +

Fundamental Study on Concept of Ojas

37

REVIEW OF MODERN LITERATURE After complete review of concept of ojas and related concepts in Ayurveda; an effort is necessary to find a parallel concept in modern medicine. In this era of globalization these

efforts of conveying Ayurvedic treasure of knowledge to

western world are having a grater role in achieving aim of Ayurveda Swasthasya swastha rakshana and aaturasya vikaara prashamana (i.e. maintaining health of healthy and curing diseases of diseased). For this purpose meticulous review and critical analysis of modern medicine textbooks, research papers, case studies and journals was done. Discussions with experts in field of Ayurveda and different specialties in modern medicine were exhaustively carried out. Different co relations done by stewards of Ayurveda and modern medicine both in recent eras were also taken into consideration. A probable list of entities from modern medicine which have similarities with ojas was prepared. Basis of this was references available in Ayurvedic literature about all three; physiological, pathological and treatment aspects of ojas with more emphasis on physiological aspect. After surveying these references, a list of few important concepts which are usually co related is prepared and given below. 1.

Prostaglandins

2.

Immunity

3.

Hormones

4.

Glucose

5.

Vitamins

6.

Properdin

7.

Conduction system of heart

8.

Neuro transmitters in brain

9.

Testosterones

10

Nucleo - proteins etc. Among these various concepts prostaglandins and immunity are discussed

here briefly. One more point to be noted is, this review is not intended to describe modern concepts comprehensively. Rather it will be more focused on aspects of these concepts having similarities and differences with that of ojas. Fundamental Study on Concept of Ojas

38

PROSTAGLANDINS Prostaglandins (PG) were first discovered and isolated from human semen in the 1930s by Ulf von Euler of Sweden. Thinking they had come from the prostate gland, he named them prostaglandins. It has since been determined that they exist and are synthesized in virtually every cell of the body. 196

A prostaglandin is any member of a group of compounds derived from fatty acids containing 20 carbon atoms, including a 5-carbon ring. The prostaglandins together with the thromboxanes form the prostanoid class of fatty acid derivatives. The prostanoid class is a subclass of eicosanoids. These substances are called eicosanoids, reflecting their origin from the 20-carbon (eicosa-) polyunsaturated fatty acid arachidonic acid (arachidonate) and the 20-carbon derivatives of linoleic and linolenic acids. Arachidonic acid can be prepared by human cells from linolenic acid. Arachidonic acid is present in membranes and accounts for 5-15 % of fatty acids in phospholipids. 197

Synthesis of Prostaglandins Phospholipids present in cell membranes when stimulated by various stimuli such as angiotensin II, bradykinin, epinephrine, and thrombin etc; undergo oxidation by consumption of two oxygen molecules to form arachidonic acid by action of phospholipase A2 .

Arachidonic acid is converted into endoperoxide PGG2. This

process is catalyzed by PGHS (prostaglandin H synthase) which possesses two enzymatic activities cyclooxygenase and peroxidase. Product of cyclooxygenase pathway is converted in to prostaglandins D, E and F. 198

Prostaglandins catabolism Because of their very short half life period (two to four minutes) most of them are efficiently and rapidly inactivated. About 95% of infused PGE2 (but not PGI2) is inactivated during one passage through the pulmonary circulation.

Fundamental Study on Concept of Ojas

39 Action of prostaglandins Prostaglandins are a group of hormone- like substances; like hormones they play a role in a wide variety of physiological processes. Prostagla ndins act in a manner similar to that of hormones, by stimulating target cells into action. However, they differ from hormones in that they act locally, near their site of synthesis, and they are metabolized very rapidly. Another unusual feature is that the same prostaglandins act differently in different tissues.199 Prostaglandins show only paracrine (on cells near the secreting cell) and autocrine (on secreting cell) actions because of very low half life period. However prostaglandins have

their effect on entire human body as they are produced in

almost all cells of human body. Another role of prostaglandins is to act as chemical messengers. Mechanism of action of prostaglandins Many of the responses can be understood in light of the distribution of prostaglandin receptors and their coupling to second messenger systems that modulate cellular activity.

Prostaglandin Receptors:

PGs act locally near their sites of formation. The

diversity of their effects is explained to a large extent by their interaction with a diverse family of distinct receptors. All eicosanoid receptors are G protein–coupled receptors that interact with Gs, Gi, or Gq to modulate the activities of adenylyl cyclase and phospholipase.

Prostanoid

and

Platelet-Activating

Factor

Receptors:

Newly

prostanoids are released by carrier-assisted diffusion to act locally on

the

generated cell

of

origin or on neighboring cells. Two classes of receptors exist to transduce signals for the eicosanoids: the well- characterized G protein–coupled receptor class and the nuclear peroxisome proliferator activator receptors (PPAR) class, which are orphan nuclear receptors acting directly as transcription factors after binding to the appropriate eicosanoid. Thus, in addition to their extracellular functions, eicosanoids act as intracellular ligands that bind to PPAR-a & PPAR-g to regulate lipid and glucose metabolism, adipocyte differentiation, and inflammatory responses. 200 Fundamental Study on Concept of Ojas

40 Table No.11 Showing various ligants and receptors of prostaglandins with their actions 201

Types of prostaglandins The prostaglandins are divided into groups PGE and PGF, on the basis of the configuration of the cyclopentane ring. The number of double bonds in the side chains is indicated by subscript numbers. A variety of prostaglandins are identified. Active forms of prostaglandins are PGD2, PGE2, and PGF2.

Diet and prostaglandins Average daily intake of arachidonic acid is estimated to be approximately 100200 mg/day that accounts for the total daily production of various PGs. Eicosapentaenoic acid (EPA) and docosahexaenoic acid (DHA) are present mainly in marine fish. Cow’s milk contains very small amounts of linolenic acid GLA0, and arachidonic acid. Fundamental Study on Concept of Ojas

41 Essential fatty acids (EFAs) and the ir long-chain metabolites and other products such as prostaglandins E1 (PGE1), prostacyclin (PGI2), PGI3, lipoxins (LXs), resolvins, protectins including neuroprotectin D1 (NPD1) prevent platelet aggregation,

lower blood pressure, have anti-arrhythmic action, reduce low density

lipids LDL-C, ameliorate the adverse actions of homocysteine, show antiinflammatory actions, activate telomerase, and have cytoprotective properties. It has been known to reduce the incidence of cardiovascular diseases including stroke. In addition, various EFAs and their long-chain metabolites not only enhance nitric oxide generation but also react with nitric oxide to yield

their

respective

derivatives that produce vascular relaxation, inhibit neutrophil

nitroalkene

degranulation

and

superoxide formation, inhibit platelet activation, and possess PPAR ligand activity and release nitric oxide, thus prevent platelet aggregation, thrombus formation, atherosclerosis, and cardiovascular diseases. Furthermore, appropriate combination of ω3 and ω6 fatty acids may even show additional benefits in the form of protection from depression, schizophrenia, Alzheimer’s disease, and

enhances cognitive

function; and serve as endogenous anti- inflammatory molecules; and could be administered from childhood for life long. 202

Essential fatty acid (EFA) deficiency is known to alter the immune response in several experimental systems. Researches show that when for studying the effects of EFAs on immunity Lewis rats were fed diets either adequate or deficient in EFAs for 70-80 days. EFA-adequate rats responded to an i.v. injection of 5 X IO8 sheep erythrocytes with a sharp, short- lived rise in splenic levels of PGE and PGF within 2 minutes after injection. EFA deficiency resulted in a diminution of this PG response. PG production in liver homogenates was also depressed in EFA-deficient liver.The alterations in immune response resulting from changes in PG synthetic capacity may be important in the etiology of certain syndromes such as the lupus erythematosus in NZB/W mice.203

Fundamental Study on Concept of Ojas

42 Flow Chart No.3. Showing relation between diet and synthesis of PG and its effects on human body.204

Fundamental Study on Concept of Ojas

43 Physiological Functions of Prostaglandins In Reproduction Prostaglandins aid process of fertilization in following ways. •

By reacting with female cervical mucus to make it more receptive to sperm movement.

•

By possibly causing backward, reverse peristaltic contractions in uterus and fallopian tubes to move the ejaculated sperm toward the ovaries (a few sperm reach the upper ends of the fallopian tubes within 5 minutes where as normal speed of sperm in female genital tract is 3mm /min).

•

Of all body fluids, human seminal plasma possesses the highest concentration of PG. The total PG content of the average human male ejaculate is 1 mg, and comprises PGE and PGF together with their 19-hydroxylated derivatives. The most dominant active prostagland in, PGE, has a mean semen concentration of 73.2 µg/ml, and notably high inter-individual variation (range 2–272 µg/ml) PG were first described in 1947 with lower concentrations of PGE being found in couples with unexplained infertility.

•

PGs are known to enhance sperm transport and increase the fertilization rate in rabbits. Novel animal studies involving the use of intrauterine PGE infusion have resulted in the maintenance of corpora luteal function and stimulation of progesterone production, ensuring uterine receptivity for pregnancy

•

Human in-vitro research has shown that PGE induces a relaxation response on the non-pregnant human uterine and fallopian tube smooth muscle, whereas PGF has been shown in vitro to create a contractile response. The in- vivo effects from both PG are stimulatory on the myometrium Moreover; it has also been shown that PGE is more potent than PGF on myometrial response and that both PG inhibit tubal motility, thus

suggesting that the relaxation of the

tubal isthmus is a prerequisite for sperm penetration into the Fallopian tube. •

Strikingly PGE, but not PGF, has been shown to improve significantly the ability of human spermatozoa to penetrate zona-free hamster oocytes

•

Human in- vivo research has shown the potential benefit of vaginally placed PG in the assistance of reproductive success.

•

In a research study where Prostaglandin (PG) F2 alpha and PGE were measured in 163 semen samples from 145 men attending male infertility Fundamental Study on Concept of Ojas

44 clinic. The concentrations of seminal PGF2 alpha and PGE concentrations were 2.78 +/- 0.24 micrograms/ml and 46.0 +/- 4.5 micrograms/ml, respectively. Result s suggest that seminal PGs are important to the human male fertility potential in that their levels are significantly interdependent with specific parameters of male fertility. 205 •

Another study examined whether the prostagland in E1 analogue misoprostol (400 µg), when placed vaginally at the time of intrauterine insemination (IUI) improves pregnancy rates or not? It is concluded that the use of vaginal misoprostol may improve the chance for pregnancy in women having IUI in a wide variety f cycle types. 206

Renal physiology •

Prostaglandins increase GFR (glomerular filtration rate),

•

Prostaglandins increase blood flow in the renal cortex and decrease blood flow in the renal medulla.

•

Maintenance of Vascular Function: Renal prostaglandins are thought to be important mediators of vascular function, sodium and water homeostasis, and renin release. Thus, prostaglandins may reduce sodium reabsorption by a hemodynamic mechanism and /or through a direct action on tubular sodium chloride transport. Renal prostaglandins may be of importance in pathophysiological states associated with enhanced activity of the renin angiotensin system.

In vitro and in vivo studies indicate that renal

prostaglandins protect the preglomerular vessels form excessive angiotensin II-induced vasoconstriction. •

Prostaglandins (e.g., PGI2) may play a key role in mediating the renin-release response to loop diuretics.

•

Prostaglandins control of renin release mediating through macula densa pathway as they are released when NaCl transport decreases and thus increase renin release. 207

Blood and vascular System •

Prostaglandins accelerate capacity of red blood cells to pass through minute blood vessels. Fundamental Study on Concept of Ojas

45 •

PGE2 one member of this class causes dilatation of blood vessels.

•

Monocytes secrete prostaglandins of the E series.

•

Platelet inhibitory effects of prostaglandins are most important. The synergistic effect of both prostacyclin and nitric oxide enhances the antiplatelet activity.

•

The changes in blood pressure associated with exercise could be due a humoral mechanism which includes the reduction of the activity of the renin– angiotensin–aldosterone system and of the sympathetic nervous system activity and an increase in prostaglandins with vasodilator effect

Gastrointestinal tract •

Prostaglandins protect gastric mucosa from gastric juices and HCL and prevent auto digestion of mucosa

•

Mucus and HCO3 - secreted by mucosal cells also play an important role in protecting the

duodenum from damage when acid-rich gastric juice is

secreted into it. Prostaglandins stimulate mucus secretion. HCO3 - secretion is also stimulated by prostaglandins along with local reflexes.

Induction of Menstruation In process of onset of menstruation endometrium becomes thinner, which adds to the coiling of the spiral arteries. Foci of necrosis appear in the endometrium, additional spasm and then necrosis of the walls of the spiral arteries, leading to spotty hemorrhages that become confluent and produce the menstrual flow. The vasospasm is probably produced by locally released prostaglandins, there are large quantities of prostaglandins in the secretory endometrium and in menstrual blood, and infusions of PGF 2a produce endometrial necrosis and bleeding. One theory of the onset of menstruation holds that in necrotic endometrial cells, lysosomal membranes break down, with the release of enzymes that foster the formation of prostaglandins from cellular phospholipids.

Control of the menstrual cycle PGF 2a appears to be a physiologic luteolysin responsible for regression of the corpus luteum (luteolysis). Regression of the corpus luteum starting 3-4 days before Fundamental Study on Concept of Ojas

46 menses is the key to the menstrual cycle. It appears that at least in some species luteolysis is produced by the combined action of PGF2a and ET-1. In some domestic animals, oxytocin secreted by the corpus luteum appears to exert a local luteolytic effect, possibly by causing the release of prostaglandins.

Onset of labor One factor responsible for the onset of labor is the increase in circulating estrogens. This makes the uterus more excitable, increases the number of gap junctions between myometrial cells, and causes production of more prostaglandins which in turn cause uterine contractions. Oxytocin increases uterine contractions in two ways: •

It acts directly on uterine smooth muscle cells to make them contract and

•

It stimulates the formation of prostaglandins in the decidua. The prostaglandins enhance the oxytocin- induced contractions.

Nervous system •

Release of prostaglandin D2 in the medial preoptic area of the hypothalamus causes increased slow-wave sleep and REM sleep whereas release of PGE2 causes wakefulness.

•

Arachidonic acid metabolites have been implicated as diffusible modulators in the CNS, particularly for LTP and other forms of plasticity.

Heart •

Prostaglandins are one of important chemical factors responsible for variations in coronary flow by virtue of their property of vasodilation.

•

Relatively high concentrations of prostaglandin E2a because of its vasodilator action maintains patent state of ductus arterious in utero.

Respiratory system •

Prostaglandins are important constituent of surfactant which is necessary for starting the process of respiration at time of birth.

•

PGE2 is a potent broncho dilator

Fundamental Study on Concept of Ojas

47 •

Lung tissue is particularly active in the synthesis, metabolism, and release of a number of prostaglandins, some of which may play a role in the regulation of pulmonary vascular resistance. Prostaglandins I2 (PGI2) and E (PGE2) are active pulmonary vasodilators, whereas PGF2 alpha and PGA2 are pulmonary vasoconstrictors.

•

Release of prostacyclin by endothelial cells causes relaxation of the underlying vascular smooth muscle and prevents platelet aggregation within the bloodstream.

Maintainers of ocular pressure Resistance to blood flow depends on the state and caliber of the ocular arteries and is influenced by hypertensive arterial changes and efficiency of the auto regulation of the blood flow. Auto regulation maintains a constant ocular blood flow to tissues during changes in perfusion pressure. Endothelial-derived molecules (i.e., endothelins, thromboxane A2, prostaglandins, and nitric oxide) play a role in auto regulation by modulating vascular tone.

Although PGF2a induces constriction of the iris sphincter muscle, its overall effect in the eye is to decrease intraocular pressure by increasing the aqueous humor outflow of the eye via the uveoscleral and trabecular meshwo rk pathway

Physiology Of pregnancy •

One of reasons for hypertension in pregnancy is increase in estrogen, deoxycorticosterone, and vasodilating prostaglandins produced by the uteroplacental unit.

•

The etiology of pre eclampsia: The etiology of pre eclampsia remains unknown. Because of their widespread and varied effects in the human body, prostaglandins specifically PGI2, thromboxane A2, PGE, and PGF2

have

come under much investigation as possible etiologic factors. The vasodilating, platelet-disaggregating prostaglandins (PGI2 and PGE) are increased during normal pregnancy and may account for many of the observed hemodynamic changes, which begin as early as the first trimester. In contrast, a relative increase

in

the

vasoconstricting,

platelet-aggregating

prostaglandins

Fundamental Study on Concept of Ojas

48 (thromboxane A2 and PGF2 is seen in pre eclampsia. The disruption in the delicate balance between these two opposing pairs of prostaglandins may play an important role in the causation of pre eclampsia.208 •

Blood pressure and systemic vascular resistance in pregnancy: Systemic arterial pressure begins to fall during the first trimester, reaches a nadir in mid pregnancy, and returns toward pregestational levels before term. Because diastolic blood pressure decreases substantially more than systolic pressure, the pulse pressure widens. Reduction in blood pressure is caused by a decline in systemic vascular resistance due to reduced vascular tone, probably mediated by

gestational hormonal activity, increased levels of circulating

prostaglandins, and atrial natriuretic peptides, as well as endothelial nitric oxide,

Immunity •

Prostaglandins cause vasodilatation, mediate extravasation and pain sensation, potentiate inflammatory mediators, and influence cellular and humoral immunity.

•

Phagocytes orient toward the chemo attractant source in the extra vascular space after getting stimulated from chemo attractants and opsonins. Prostaglandins increase sperm motile activity (chemokinesis), and migrate them directionally (chemotaxis) into tissues. The process of migration into tissues is called diapedesis and involves the crawling of neutrophils between post capillary endothelial cells that open junctions between adjacent cells to permit leukocyte passage. Diapedesis involves platelet/endothelial cell adhesion molecule (PECAM) 1 (CD31), which is expressed on both the emigrating leukocyte and the endothelial cells. The endothelial responses by vasodilators which include prostaglandin E and I. Cytokines regulate some of these processes [e.g., TNF-induction of VEGF, interferon (IFN) inhibition of prostaglandin E].

•

PGE2 also may play a role in T- lymphocyte development by regulating apoptosis of immature thymocytes.

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49 •

PGD2, a major product of mast cells, is a potent che mo-attractant for eosinophils and induces chemotaxis and migration of Th2 lymphocytes (T helper cells)

•

Prostaglandins are potent lipid molecules that affect key aspects of immunity. The

original

view

of

prostaglandins

was

that

they

were

simply

immunoinhibitory. Recent researches review focus on findings concerning prostaglandin E2 (PGE2) and the PGD2metabolite 5-deoxy-Delta (12, 14)PGJ2, and their divergent roles in immune regulation. •

Role of prostaglandins in process of apotosis is being stressed and researches are on going for therapeutic usage in activating immune response against tumor cells.209

Physiology of gastric secretion Gastric defenses against acid: The stomach protects itself from acid damage by a number of mechanisms that require adequate mucosal blood flow, perhaps because of the high metabolic activity and oxygen requirements of the gastric mucosa. One key defense is the secretion of a

mucus layer that protects gastric epithelial cells. Gastric

mucus is soluble when secreted but quickly forms an insoluble gel that coats the mucosal surface of the stomach, slows ion diffusion, and prevents mucosal damage by macromolecules such as pepsin.

Mucus production is stimulated by prostaglandins E2 and I2, which also directly inhibit gastric acid secretion by parietal cells. PGE2 and PGI2 are the major prostaglandins synthesized by the gastric mucosa. They bind to the EP3 receptor on parietal cells and stimulate the Gi pathway, hereby decreasing intracellular cyclic AMP and gastric acid secretion.

PGE2

also

can

prevent

gastric

injury

by

cytoprotective effects that include stimulation of mucin and bicarbonate secretion and increased mucosal blood flow. 210

Bone remodeling Bone remodeling is regulated by several circulating hormones, including prostaglandins and members of the tumor necrosis factor (TNF) super family. These factors primarily in bone modulate the rate at which new remodeling sites are Fundamental Study on Concept of Ojas

50 activated, a process that results initially reabsorption by osteoclasts, followed by a period of repair during which new bone tissue is synthesized by osteoblasts.

Pathological Aspects of Prostaglandins 1.

Prostaglandins are mediators of inflammation which in normal limits is essential complement of immunity.

2.

Accumulation of prostaglandins is one of major causes of dysmenorrhea

3.

Change in balance of two important types of prostaglandins is one of the possible factors which cause pre eclapsia.

4.

The fever produced by cytokines is probably due to local release of prostaglandins in the hypothalamus. Intra hypothalamic injection of prostaglandins produces fever.

5.

Systemic Mastocytosis: Systemic mastocytosis is a condition in which there are excessive mast cells in the bone marrow, reticuloendothelial system, GI system, bones, and skin. In patients with systemic mastocytosis, prostaglandin D2, released from mast cells in large amounts, has been found to be the major mediator of severe episodes of vasodilation and hypotension; this PGD2 effect is resistant to antihistamines

Pharmacological Properties of Prostaglandins 1) Cardiovascular system •

In most vascular beds, PGE2 elicits vasodilation and a drop in blood pressure, although vasoconstrictor effects have been reported, depending on which PGE2 receptor is activated. Infusion of PGD2 results in flushing, nasal stuffiness, and hypotension; subsequent formation of F-ring metabolites may result in hypertension. Responses to PGF2a vary with vascular bed; it is a potent constrictor of both pulmonary arteries and veins but does not alter blood pressure. PGI2 relaxes vascular smooth muscle, causing prominent hypotension and reflex tachycardia on intravenous administration. It is about five times more potent than

•

PGE2in producing this effect.

Researchers report that with prostaglandin E1, a potent vasodilator with proven efficacy in severe heart failure when coupled with catecholamines It can be concluded that chronic infusions with prostaglandin E1 at reduced Fundamental Study on Concept of Ojas

51 dosages is a feasible and safe therapeutic adjunct to bridge end-stage heart failure patients and may yield desirable effects in a subset of patients in the absence of inotropic support by dobutamine. 211

2) Inhibition of Platelet Aggregation Low concentrations of PGE2 enhance and higher concentrations inhibit platelet aggregation. Both PGI2 and PGD2 inhibit the aggregation of platelets in vitro.

3) Inflammation and immunity Prostaglandins play a major role in the inflammatory and immune responses, as reflected by the clinical usefulness of the NSAIDs. Prostanoids can exert both kinds of activity pro-inflammatory and anti- inflammatory. Prostaglandins generally inhibit lymphocyte function and proliferation, suppressing the immune response. PGE2 depresses the humoral antibody response by inhibiting the differentiation of Blymphocytes into antibody-secreting plasma cells. PGE2 acts on T- lymphocytes to inhibit mitogen-stimulated proliferation and lymphokine release by sensitized cells

4) Fever •

Regulation of body temperature requires a delicate balance between the production and loss of heat; the hypothalamus regulates the set point at which body temperature is maintained. This set point is elevated in fever (from infection, tissue damage, inflammation, graft rejection, or malignancy), as a result of formation of cytokines such as IL-1b, IL-6, interferons, and TNF-α. The cytokines increase synthesis of PGE2 in circumventricular organs in and adjacent to the preoptic hypothalamic area; PGE2, in turn, increases cyclic AMP and triggers the hypothalamus to elevate body temperature by promoting an increase in heat generation and a decrease in heat loss.

•

Aspirin and NSAIDs suppress this response by inhibiting PGE2 synthesis but do not influence body temperature when it is elevated by factors such as exercise or in response to ambient temperature.

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52 5) Kidney and urine formation PGs influence renal salt and water excretion by alterations in renal blood flow and by direct effects on renal tubules. PGE2 and PGI2 infused directly into the renal arteries of dogs increase renal blood flow and provoke diuresis, natriuresis, and kaliuresis, with little change in glomerular filtration rate. PGEs inhibit water reabsorption induced by vasopressin (antidiuretic hormone). PGE2 also inhibits chloride reabsorption in the thick ascending limb of the loop of Henle in the rabbit. PGI2, PGE2, and PGD2 stimulate renin secretion from the renal cortex, apparently through a direct effect on the granular juxtaglomerular cells. One of major mechanisms involved in the hypertension of renal disease is decreased production of renal vasodilators (i.e., prostaglandins, kallikrein, and kinin). 6) Auto Regulation of Intraocular Pressure A variety of F prostaglandin-receptor agonists have proven effective in the treatment of open-angle glaucoma, a condition associated with the loss of COX-2 expression in the pigmented epithelium of the ciliary body. 7) Central nervous system While various effects have been reported following injection of several PGs into discrete brain areas, the best established biologically active mediators are PGE2 and PGD2. The induction of fever by a range of endogenous and exogenous pyrogens appears to be mediated by PGE2. Exogenous PGF2a and PGI2 induce fever but do not contribute to the

pyretic response. PGD2 do not induce fever. PGD2 also

appears to act on arachnoid

trabecular cells in the basal forebrain to mediate an

increase in extracellular adenosine that, in turn, facilitates induction of sleep. PGs contribute to pain both peripherally and centrally. PLA2 and COX-2 synthesis are increased at sites of local inflammatio n that are, in turn, associated with increased central PGE2 biosynthesis. PGE2 and PGI2 sensitize the peripheral nerve endings to painful stimuli by lowering the threshold of nociceptors. Centrally, PGE2 can increase excitability in pain transmission neuronal pathways in the spinal cord. The release of these eicosanoids during the inflammatory process thus serves as an amplification system for the pain mechanism COX-2 has been implicated in several neurological diseases, and clinical trials of selective inhibitors of COX-2 are ongoing in the chemoprevention of Alzheimer’s disease, Parkinson’s disease, and epilepsy. Fundamental Study on Concept of Ojas

53 8) Endocrine system A number of endocrine tissues respond to PGs. In a number of species, the systemic

administration

of

PGE2

increases

circulating

concentrations

of

adrenocorticotropic hormone (ACTH),

growth

hormone,

prolactin,

and

gonadotropins. Other effects include stimulation of steroid production by the adrenals, stimulation of insulin release, and thyrotropin like effects on the thyroid.

The critical role of PGF2a in parturition relies on its ability to induce an oxytocin-dependent decline in progesterone levels. PGE2 works as part of a positivefeedback loop to induce oocyte maturation required for fertilization during and after ovulation.

9) Bone remodeling PGs are strong modulators of bone metabolism. PGE2 stimulates bone formation and reabsorption through osteoblastic and osteoclastic activities affecting bone strength and composition.

Therapeutic Aspects of Prostaglandins Induction of labor and Therapeutic Abortion: There has been intense interest in the effects of the PGs on the female reproductive system. When given early in pregnancy, their action as abortifacients may be variable and often incomplete and accompanied by adve rse effects. PGs appear, however, to be of value in missed abortion and molar gestation, and they have been used widely for the induction of midtrimester abortion. Systemic or intravaginal administration of the PGE1 analog misoprostol in combination with mifepristone or methotrexate is highly effective in the termination of early pregnancy. PGE2 or PGF2a are used to facilitate labor by promoting ripening and dilation of the cervix.

Researchers show that there is some evidence that different parts of the uterus respond differently to prostaglandins. The upper part at times shows spasm while the lower part is inactive or relaxes. These and other variable responses suggest that there is no easy explanation of the physiological and pathological actions of the prostaglandins. Prostaglandins do reach the blood stream after sexual intercourse and Fundamental Study on Concept of Ojas

54 are probably absorbed directly from the vagina. They are probably destroyed during circulation of the blood. It is not known whether they reach the amniotic fluid after intercourse. 212

Gastric Cytoprotection Prostaglandins are inhibited by NSAID s which results in reduced protection to gastric mucosa from auto digestion from gastric juices increasing susceptibility to peptic ulcers. The capacity of several PG analogs to suppress gastric ulceration is a property of therapeutic importance.

Impotence PGE1 (alprostadil) may be used in the treatment of impotence. Intracavernous injection of PGE1 causes complete or partial erection in impotent patients who do not have disorders of the vascular system or cavernous body damage. The erection lasts for 1–3 hours and is sufficient for sexual intercourse. PGE1 is more effective than papaverine. The agent is available as a sterile powder that is reconstituted with water for injections (CAVERJECT), although it has been superseded largely by the use of PDE5 inhibitors, such as sildenafil, tadalafil, and vardenafil.

Maintenance of Patent Ductus Arteriosus One of the important historical milestones in development of pediatric cardiology (in late 1970s) is the introduction of prostaglandinsE1 for the treatment of ductus-dependent pulmonary or systemic circulation. It provided a means of securing adequate oxygenation or systemic perfusion in a number of neonates. As a result, pediatric cardiologists and pediatric cardiovascular surgeons are not obliged to perform emergency diagnostic cardiac catheterizations or palliative or reparative operations in very ill, severely hypoxemic, and acidotic infants

The ductus arteriosus in neonates is highly sensitive to vasodilation by PGE1. Maintenance of a patent ductus may be important hemodynamically in some neonates with congenital heart disease. PGE1 (alprostadil, PROSTIN VR PEDIATRIC) is highly effective for palliative, but not definitive, therapy to maintain temporary patency until surgery can be performed. Fundamental Study on Concept of Ojas

55 In patients with congenital heart disease whose survival is duct dependent, the availability is compulsory and the application of prostaglandins as a palliative medicament. The prostaglandins have made a revolution in saving children's lives in neonatal cardiology. Few diseases where prostaglandins are used are listed bellow. a)

Maintenance of a patient in cardiac shock

b)

In critical coarctation of the aorta

c)

In obstructed total anomalous pulmonary venous drainage

d)

Treatment hypoplastic left heart syndrome with a ventricular septal defect.

e)

Pediatric heart transplantation

f)

Tricuspid atresia, stenosis, and regurgitation

g)

Pulmonary stenosis

h)

Pulmonary atresia and ventricular Septal Defect

i)

Aortic arch anomalies

j)

Congenitally corrected transposition of the Great Arteries

k)

Aortic Stenosis

l)

Tetralogy of Fallot.

m)

Pulmonary Hypertension

n)

Claudication and peripheral vascular disease

Puerperium After delivery of the fetus or after therapeutic abortion, a firm, contracted uterus greatly reduces the incidence and extent of hemorrhage. The prostaglandin analog misoprostol may be used in normotensive patients for this purpose.

Use as an Autonomic Agent in the Glaucoma PGF2a analogs appear to lower IOP by facilitating aqueous outflow through the accessory uveoscleral outflow pathway. The mechanism by which this occurs is unclear.

Gastroduodenal Mucosal Defense Epithelial cell regeneration is regulated by prostaglandins and growth factors such as EGF and TGF. In tandem with epithelial cell renewal, formation of new vessels (angiogenesis) within the injured microvascular bed occurs. Both TGF and Fundamental Study on Concept of Ojas

56 vascular endothelial growth factor (VEGF) are important in regulating angiogenesis in the gastric mucosa. Prostaglandins play a central role in gastric epithelial defense/repair. The gastric mucosa contains abundant levels of prostaglandins that regulate the release of mucosal bicarbonate and mucus, inhibit parietal cell secretion, and are important in maintaining mucosal blood flow and epithelial cell restitution.

Fundamental Study on Concept of Ojas

57

IMMUNITY Resistance of the body against the pathogenic agents is known as immunity. The term immunity refers to a state of insusceptibility to disease, more specifically to infectious disease. The molecules, cells and tissues that participate in inducing immunity collectively constitute the immune system and its reaction to the entry of any "foreign substance" (infectious or otherwise, harmful or harmless) is called immune response. Figure No.1. Showing schematic representation of different layers of Immunity in human body.214

The human immune system has evolved over millions of years from both invertebrate and vertebrate organisms to develop sophisticated defense mechanisms to protect the host from microbes and their virulence factors. The normal immune system has three key properties: a highly diverse repertoire of antigen receptors that enables recognition of a nearly infinite range of pathogens; immune memory, to mount rapid recall immune responses; and immunologic tolerance, to avoid immune Fundamental Study on Concept of Ojas

58 damage to normal self- tissues. From invertebrates, humans have inherited the innate immune system, an ancient defense system that uses germ line–encoded proteins to recognize pathogens. Cells of the innate immune system, such as macrophages, dendritic cells, and natural killer (NK) lymphocytes, recognize pathogen-associated molecular patterns (PAMPs) that are highly conserved among many microbes and use a diverse set of pattern recognition receptor molecules (PRRs). Important components of the recognition of microbes by the innate immune system include (1) recognition by germ line–encoded host molecules, (2) recognition of key microbe virulence factors but not recognition of self- molecules, and (3) non recognition of benign foreign molecules or microbes. Upon contact with pathogens, macrophages and NK cells may kill pathogens directly or, in concert with dendritic cells, may activate a series of events that both slow the infection and recruit the more recently evolved arm of the human immune system, the adaptive immune system. 215

Adaptive immunity is found only in vertebrates and is based on the generation of antigen receptors on T and B lymphocytes by gene rearrangements, such that individual T or B cells express unique antigen receptors on their surface capable of specifically recognizing diverse antigens of the myriad infectious agents in the environment. Coupled with finely tuned specific recognition mechanisms that maintain tolerance (non reactivity) to self-antigens, T and B lymphocytes bring both specificity and immune memory to vertebrate host defenses. Here the cellular components, key molecules and mechanisms that make up the innate and adaptive immune systems will be reviewed. How adaptive immunity is recruited to the defense of the host by innate immune responses will be also discussed.

There are two fundamentally different types of responses to invading microbes. These are innate immunity and acquired immunity.

Fundamental Study on Concept of Ojas

59 Figure No.2. Schematic presentation of Immune mechanism. 216

The Innate Immune System In general, the innate immune system consists of three major components 1.

Phagocytic cells, which eliminate microorganisms by ingesting and degrading them;

2.

Soluble plasma proteins and glycoproteins that bind microorganisms and target them for phagocytosis (i.e., opsonization) or for attack by the complement system, leading to microbial death by cytolysis; and

3.

Natural killer (NK) cells, a subset of primitive T cells pivotal for cell- mediated destruction of tumor cells and virally infected cell.

4.

Complement system component s.

Fundamental Study on Concept of Ojas

60 Table No.12. Showing major components of the innate immune system. 217 Name of the Group Name of the Components Pattern recognition receptors C type lectins, leucine-rich proteins, scavenger (PRR) receptors, pentraxins, lipid transferases, integrins Antimicrobial peptides Alpha and beta deensins , cathelin, protegrin, granulsyin, histatin, secretory leukoprotease inhibitor, and probiotics Cells Macrophages, dendritic cells, natural killer cells(NK), NK-T cells, neutrophils, eosinophils, mast cells, basophils, and epithelial cells Complement components Classic and alternative complement pathway, and proteins that bind complement compone nts Cytokines Autocrine, paracrine, endocrine cytokines that mediate host defense and inflammation, as well as recruit, direct, and regulate adaptive immune responses Macrophages Monocytes enter the blood from the bone marrow and circulate for about 72 hours. They then enter the tissues and become tissue macrophages. Their life span in the tissues is unknown, but bone marrow transplantation data in humans suggest that they persist for about 3 months. It appears that they do not reenter the circulation. Some of them end up as the multinucleated giant cells seen in chronic inflammatory diseases such as tuberculosis. The tissue macrophages include the Kupffer cells of the liver, pulmonary alveolar macrophages, and microglia in the brain, all of which come from the circulation. Macrophages become activated by lymphokines from T lymphocytes. Activated macrophages migrate in response to chemotactic stimuli and engulf and kill bacteria by processes generally similar to those occurring in neutrophils. They play a key role in immunity .They also secrete up to 100 different substances, including factors that affect lymphocytes and other cells, prostaglandins of the E series, and clot-promoting factors . Dendritic Cells Human dendritic cells (DCs) are heterogenous and contain two subsets, myeloid DCs and plasmacytoid DCs. The maturation of DCs is regulated through cell-to-cell contact and soluble factors, and DCs attract immune effectors through secretion of chemokines. When dendritic cells come in contact with bacterial products, viral proteins, or host proteins released as danger signals from distressed Fundamental Study on Concept of Ojas

61 host cells ,infectious agent molecules bind to various TLRs and activate dendritic cells to release cytokines and chemokines that drive cells of the innate immune system to become activated to respond to the invading organism, and recruit T and B cells of the adaptive immune system to respond thus, dendritic cells are important bridges between early (innate) and later (adaptive) immunity. Large Granular Lymphocytes/ Natural killer cells Large granular lymphocytes (LGLs) or NK cells account for approximately 5– 10% of peripheral blood lymphocytes. NKs cells are non adherent, non phagocytic cells with large azurophilic cytoplasmic granules. NKs cells express surface receptors for the Fc portion of IgG (CD16) and for NCAM-I (CD56), and many NK cells express some T lineage markers, particularly CD8, and proliferate in response to IL-2. NK cells arise in both bone marrow and thymic micro environments.

Functionally, NK cells share features with both monocytes-macrophages and neutrophils in that they mediate both antibody-dependent cellular cytotoxicity (ADCC) and NK cell activity.

.

Granulocytes (Neutrophils, Eosinophils, and Basophils) Granulocytes are derived from stem cells in bone marrow. Each type of granulocyte (neutrophil, eosinophil, or basophil) is derived from a different subclass of progenitor cell, which is stimulated to proliferate by colony-stimulating factors. During terminal maturation of granulocytes, class-specific nuclear morphology and cytoplasmic granules appear that allow for histological identification of granulocyte type.

Neutrophils Neutrophills express Fc receptors for IgG (CD16) and receptors for activated complement components (C3b or CD35). Upon interaction of neutrophils with opsonized bacteria or immune complexes, azurophilic granules (containing myeloperoxidase, lysozyme, elastase, and other enzymes) and specific granules (containing lactoferrin, lysozyme, collagenase, and other enzymes) are released, and microbicidal superoxide radicals (O 2 – ) are generated at the neutrophil surface. The

Fundamental Study on Concept of Ojas

62 generation of superoxide leads to inflammation by direct injury to tissue and by alteration of macromolecules such as collagen and DNA.

Eosinophils Eosinophils express Fc receptors for IgG (CD32) and are potent cytotoxic effector cells for various parasitic organisms. In Nippostrongylus brasiliensis helminth infection, eosinophils are key cytotoxic effector cells in removal of these parasites. Key to regulation of eosinophil cytotoxicity to N. brasiliensis worms are antigen-specific T helper cells that produce IL-4, thus providing an example of regulation of innate immune responses by adaptive immunity antigen-specific T cells.

Basophils Basophils and tissue mast cells are potent reservoirs of cytokines such as IL-4 and can respond to bacteria and viruses with anti pathogen cytokine production through multiple TLRs expressed on their surface. Mast cells and basophils can also mediate immunity through the binding of anti pathogen antibodies. This is a particularly important host defense mechanism against parasitic diseases. Basophils express high-affinity surface receptors for IgE (FcRI) and, upon cross- linking of basophil-bound IgE by antigen, can release histamine, eosinophil chemotactic factor of anaphylaxis, and neutral protease; all mediators of allergic immediate (anaphylaxis) hypersensitivity responses.

Mast cells Mast cells are heavily granulated wandering cells that are found in areas rich in connective tissue, and they are abundant beneath epithelial surfaces. Their granules contain heparin, histamine, and many proteases. The heparin appears to play a role in granule formation. They have IgE receptors on their cell membranes, and, like basophils, they degranulate when IgE-coated antigens bind to their surface. They are involved in inflammatory responses initiated by immunoglobulins IgE and IgG. The inflammation combats invading parasites. In addition to this involvement in acquired immunity, the y release TNF-a in response to bacterial products by an antibodyindependent mechanism, thus participating in the nonspecific natural immunity that

Fundamental Study on Concept of Ojas

63 combats infections. Marked mast cells degranulation produces clinical manifestations of allergy up to and including anaphylaxis The Complement System The complement system, an important soluble component of the innate immune system, is a series of plasma enzymes, regulatory proteins, and proteins that are activated in a cascading fashion, resulting in cell lysis. There are three pathways of the complement system: 1.

Classic activation pathway activated by antigen/antibody immune complexes,

2.

MBL (a serum collectin) activation pathway activated by microbes with terminal mannose groups,

3.

Alternative activation pathway activated by microbes or tumor cells. The series of enzymes of the complement system are serine proteases.

Activation of the classic complement pathway via immune complex binding to C1q links the innate and adaptive immune systems via specific antibody in the immune complex. The alternative complement activation pathway is antibody- independent and is activated by binding of C3 directly to pathogens and "altered self" such as tumor cells. In the renal glomerular inflammatory disease IgA nephropathy, IgA activates the alternative complement pathway and causes glomerular damage and decreased renal function. Activation of the classic complement pathway via C1, C4, and C2 and activation of the alternative pathway via factor D, C3, and factor B both lead to cleavage and activation of C3. C3 activation fragments, when bound to target surfaces such as bacteria and other foreign antigens, are critical for opsonization (coating by antibody and complement) in preparation for phagocytosis. The MBL pathway substitutes MBL-associated serine proteases (MASPs) 1 and 2 for C1q, C1r, and C1s to activate C4. The MBL activation pathway is activated by mannose on the surface of bacteria and viruses.

The three pathways of complement activation converge on the final common terminal pathway. C3 cleavage by each pathway results in activation of C5, C6, C7, C8, and C9, resulting in the membrane attack complex that physically inserts into the membranes of target cells or bacteria and lyses them.

Fundamental Study on Concept of Ojas

64 Figure No.3. Showing Schematic representation of complement system 218

Thus, complement activation is a critical component of innate immunity for responding to microbial infection. In general the cleavage products of complement components facilitate microbe or damaged cell clearance (C1q, C4, C3), promote activation and enhancement of inflammation (anaphylatoxins, C3a, C5a), and promote microbe or opsonized cell lysis (membrane attack complex).

Properdin or factor P Properdin is a globulin protein found in the blood serum of higher animals. In the complement system, an innate-immunity series of proenzymes dissolved in the circulation, it is also called "Factor P". It participates in some specific immune responses. It plays a part in tissue inflammation as well as the engulfing of pathogens by phagocytes. In addition it is known to help to neutralize some viruses. As a component of the alternative pathway for complement activation (otherwise known as the "properdin pathway"), it complexes with another protein, C3b, to stabilize the alternative C3 convertase (C3bBb) that then cleaves more C3. The alternative pathway is not dependent on antibodies. This branch of the complement system is Fundamental Study on Concept of Ojas

65 activated by IgA immune complexes and bacterial endotoxins, polysaccharides, and cell walls, and results in producing anaphylatoxins, opsonins, chemotactic factors, and the membrane attack complex, all of which help fight pathogens. Recent studies show it’s important role in apotosis , cancer pathology, renal graft rejection etc but these concepts are still in experimental stage . Properdin participates in two distinct complement activation pathways: one that occurs by the standard model and one that proceeds by the properdin-directed model.219

Cytokines Cytokines are hormone- like molecules that act, generally in a paracrine fashion, to regulate immune responses. They are secreted not only by lymphocytes and macrophages but by endothelial cells, neurons, glial cells, and other types of cells. Most of the Cytokines are initially named for their actions, eg, B cell-differentiating factor, B cell- stimulating factor 2. Once the amino acid sequence of a factor in humans is known, its name is changed to interleukin. Thus, for example, the name of B cell-differentiating factor was changed to interleukin-4.

Some of them have

systemic as well as local paracrine effects. For example, IL-1, IL-6, and tumor necrosis factor a cause fever, and IL-1 increases slow-wave sleep and reduces appetite.

Another super family of cytokines is the chemokine family. Chemokines are substances that attract neutrophils and other white blood cells to areas of inflammation or immune response. Over 40 have now been identified, and it is clear that they also play a role in the regulation of cell growth and angiogenesis. The chemokine receptors are serpentine receptors that act via heterotrimeric G proteins to cause, among other things, extension of pseudopodia with migration of the cell toward the source of the chemokine.

Fundamental Study on Concept of Ojas

66 Table No. 13. Showing Cytokines of clinical importance and their description

220

Cytokine Cellular Sources Major Activities Interleukin-1 Macrophages Activation of T cells and macrophages; promotion of inflammation

Clinical Relevance Implicated in the pathogenesis of septic shock, rheumatoid arthritis, and atherosclerosis Interleukin-2 Type 1 (TH1) Activation of Used to induce helper T cells lymphocyes, natural lymphokine-activated killer cells, and killer cells; used in the macrophages treatment of metastatic renal-cell carcinoma, melanoma, and various other tumors Interleukin-4 Type 2 (TH2) Activation of As a result of its ability helper T cells, mast lymphocytes, to stimulate IgE cells, basophils, and monocytes, and IgE production, plays a part eosinophils class switching in mast-cell sensitization and thus in allergy and in defense against nematode infections Interleukin-5 Type 2 (TH2) Differentiation of Monoclonal antibody helper T cells, mast eosinophils against interleukin-5 cells, and used to inhibit the eosinophils antigen- induced latephase eosinophilia in animal models of allergy Interleukin-6 Type 2 (TH2) Activation of Overproduced in helper T cells and lymphocytes; Castleman's disease; macrophages differentiation of B acts as an autocrine cells; stimulation of the growth factor in production of acutemyeloma and in phase proteins mesangial proliferative glomerulonephritis Interleukin-8 T cells and Chemotaxis of Levels are increased in macrophages neutrophils, basophils, diseases accompanied and T cells by neutrophilia, making it a potentially useful marker of disease activity Interleukin-11 Bone marrow Stimulation of the Used to reduce stromal cells production of acutechemotherapy- induced phase proteins thrombocytopenia in patients with cancer Fundamental Study on Concept of Ojas

67 Cytokine Cellular Sources Major Activities Interleukin-12 Macrophages and B Stimulation of the cells production of interferon ? by type 1 (TH1) helper T cells and by natural killer cells; induction of type 1 (TH1) helper T cells Tumor Macrophages, Promotion of necrosis natural killer cells, inflammation factor a T cells, B cells, and mast cells Lymphotoxin (tumor necrosis factor ß Transforming growth factor ß Granulocytemacrophage colonystimulating factor

Interferon-a

Interferon-ß

Interferon-?

Clinical Relevance May be useful as an adjuvant for vaccines

Treatment with antibodies against tumor necrosis factor a beneficial in rheumatoid arthritis Type 1 (TH1) Promotion of Implicated in the helper T cells and B inflammation pathoge nesis of multiple cells sclerosis and insulindependent diabetes mellitus T cells, Immunosuppression May be useful macrophages, B therapeutic agent in cells, and mast cells multiple sclerosis and myasthenia gravis T cells, Promotion of the Used to reduce macrophages, growth of granulocytes neutropenia after natural killer cells, and monocytes chemotherapy for and B cells tumors and in ganciclovir-treated patients with AIDS; used to stimulate cell production after bone marrow transplantation Virally infected Induction of resistance Used to treat AIDScells of cells to viral infection related Kaposi's sarcoma, melanoma, chronic hepatitis B infection, and chronic hepatitis C infection Virally infected Induction of resistance Used to reduce the cells of cells to viral infection frequency and severity of relapses in multiple sclerosis Type 1 (TH1) Activation of Used to enhance the helper T cells and macrophages; inhibition killing of phagocytosed natural killer cells of type 2 (TH2) helper bacteria in chronic T cells granulomatous disease

Fundamental Study on Concept of Ojas

68 Overview of Adaptive Immunity In contrast to innate immunity, adaptive immunity is flexible, specific, and has immunological memory, that is, it can respond more rapidly and vigorously on a second exposure to an antigen. Immunologic memory provides a more powerful response to a repeated exposure to the same foreign substance or antigen. Adaptive immunity is more complex because it provides the ability to respond very specifically. The primary blood cell elements of the adaptive immune system are T lymphocytes and B lymphocytes.

For many years, innate and adaptive immune responses were studied as separate systems because of their different mechanisms of action. However, it is now understood that synergy between the two systems is required to provide adequate immune reactivity against invading pathogens. Innate immune responses, through their barrier and relatively broad types of actions, represent the first line of defense against pathogens. The adaptive response becomes evident a few days later because it requires time for sufficient antigen-specific receptors to be generated through clonal expansion/proliferation. There are multiple interactions occurring between the two systems, which results in the co amplification of each respective response and leads to the ultimate destruction and elimination of the invading pathogen. Adaptive response can be further classified as cell mediated and humoral. These two components work in tandem to achieve complete protection against stimuli.221

T lymphocytes T cells arise from the stem cells in the bone marrow and then migrate to the thymus (hence the designation "T" cells) for their maturation and differentiation. T cells perform several key functions, including •

Providing helper signal to B cells for antibody production,

•

Regulating the quality and quantity of the immune response,

•

Generating effector cells that can either kill infected/neoplastic cells directly or through increasing the phagocytic function of cells including macrophages. Most of these functions are carried out by the cells themselves or through

secreted molecules, namely, lymphokines. For performing these diverse functions T cells have several subsets. These subsets inc lude, Fundamental Study on Concept of Ojas

69 •

T helper (TH) cells,

•

Cytotoxic or cytolytic T lymphocytes (CTLs), and

•

Delayed-type hypersensitivity (DTH) T cells (TDTH).

The TH subset, besides carrying CD3, also carries the CD4 molecule (CD3+CD4+ cells). Most of the TDTH cells are also CD4+ (CD3+CD4+ cells). The CTLs carry CD8 molecule (CD3+CD8+ cells).When stimulated under different experimental conditions, CD4+ TH cells produce different sets of cytokines.

When naive CD4+ TH cells (cells that have never been in contact with antigen) are stimulated, they mainly produce a T-cell growth factor called interleukin2 (IL-2). On further antigenic stimulation they differentiate into so-called THO cells that produce a large variety of cytokines. If the stimulation is continued, they further differentiate into either of two functional subsets called TH1 and TH2 cells. Thus, TH1 cells mainly secrete IL-2 and interferon-g (IFN-g). They are the main effector cells in cell- mediated immune response against intracellular infective agents. They also help B cells in producing IgM and IgG antibodies that are effective in activating the complement cascade facilitating engulfment by phagocytic cells.

On the other hand, TH2 cells produce interleukin-4 (IL-4) which is known to induce IgE production; IL-5 which is an eosinophil-activating factor; and IL-10 and IL-13 which together with IL-4 modulate cell- mediated immune response (suppressor action). This subset, therefore, is involved in immunity against helminthic infections and allergic reactions. T cells also show a number of accessory molecules on their surface. Most of them are members of the Ig or integrin superfamily. These molecules play important roles in the physiological functions of T cells like i) binding of T cell to ligands on other cells, thus increasing the strength of their adhesion; ii) facilitate interaction of T cells with other cells, like antigen-presenting cell, or vascular endothelial cells, proteins, proteoglycans, etc.222

B lymphocytes The second major class of lymphocytes is called B cells because in birds they were first shown to mature and differentiate in a gut-related organ called bursa of Fundamental Study on Concept of Ojas

70 Fabricius. In mammals, there is no anatomical equivalent of the bursa. Rather, the early stages of maturation and differentiation of this cla ss of lymphocytes occurs in the bone marrow itself. Lymphocytes possessing cytoplasmic or cell-surface immunoglobulin molecules (sIg) are called B cells. Other surface molecules on the B cells include MHC class II molecules, CD19 to CD22 molecules, Fc receptors, complement receptors, and receptors for lymphokines involved in growth of B cells. B cells are the precursors of the antibody-producing plasma cells.223

B cell triggering requires two signals. The first signal is the binding of the specific antigen with the immunoglobulin molecule on the B cells surface that acts as the specific antigen receptor for B cells (sIg). In addition, however, B cells require a second ‘helper’ signal from the specific T cell. Antigens that cannot trigger B cells without T helper signal are called T-dependent antigens. However, certain antigens have the capacity to trigger B cells without T cell help (T- independent antigens). Most T-dependent antigens are proteins; T- independent antigens are mostly polymeric carbohydrates with a repeating unit structure. Also, some of other T-independent antigens have the capacity to non-specifically stimulate B cells, the so-called nonspecific B cell mitogens. B cells differentiate and mature into plasma cells under the T ‘helper’ influence. Plasma cell, unlike B cell, is an end-stage cell with a short lifespan that is devoted entirely to antibody synthesis. It loses its sIg and all the other Bcell surface structures and develops abundant cytoplasm with rough endoplasmic reticulum necessary for the synthesis of large amounts of antibody molecules that are secreted into the circulation.

Humoral secretions of Adaptive Immune system Immunoglobulins The human immunoglobulins are a family of proteins that confer humoral immunity and perform vital roles in promoting cellular immunity. Five distinct classes or isotypes of immunoglobulins (IgG, IgA, IgM, IgD, and IgE) have been identified in human serum on the basis of their structural, biological, and antigenic differences. IgG and IgA have been further subdivided into subclasses IgG1, IgG2, IgG3, and IgG4 also subclasses IgA1 and IgA2 on the basis of unique antigenic determinants. Multiple allotypic determinants in the constant region domains of human IgG and IgA Fundamental Study on Concept of Ojas

71 molecules as well as kappa (?) light chains indicate inherited genetic markers. Finally, there are several immunoglobulin-associated polypeptides such as secretory component (SC) and J chain that have no structural homology with the immunoglobulins, but serve important functions in immunoglobulin polymerization and transport across membranes into a variety of secretions (e.g., saliva, sweat, nasal secretions, breast milk, and colostrum). This diversity of the immunoglobulin components of the humoral immune system provides a complex network of protective and surveillance functions.224

General Structural Properties of Immunoglobulins Immunoglobulins are functionally defined as glycoproteins that possess the ability to bind to substances (antigens) those have elicited their formation. As a group, the immunoglobulins are composed of 82–96% polypeptides and 4–18% carbohydrate, and they account for approximately 20% of all proteins in plasma. The basic component of each is a symmetric unit containing four polypeptide chains. The two long cha ins are called heavy chains, whereas the two short chains are called light chains. There are two types of light chains, ? and ?, and eight types of heavy chains. The chains are joined by disulfide bridges that permit mobility, and there are intrachain disulfide bridges as well. In addition, the heavy chains are flexible in a region called the hinge. Each heavy chain has a variable (V) segment in which the amino acid sequence is highly variable, a diversity (D) segment in which the amino acid segment is also highly variable, a joining (J) segment in which it is moderately variable, and a constant (C) segment in which the sequence is constant. Each light chain has a V, a J, and a C segment. The V segments form part of the antigen-binding sites (Fab portion of the molecule. The Fc portion of the molecule is the effector portion, which mediates the reactions initiated by antibodies.

Two of the classes of immunoglobulins contain additional polypeptide components. In IgMs, five of the basic immunoglobulins units join around a polypeptide called the J chain to form a pentamer. In IgAs, the secretory immunoglobulins, the immunoglobulins units form dimers and trimers around a J chain and a polypeptide that comes from epithelial cells, the secretory component (SC). Fundamental Study on Concept of Ojas

72 Figure No. 4. Showing components of immunoglobulin 225

Immunoglobulin G In healthy adults, the four polypeptide chain IgG monomer (150,000 MW) constitutes approximately 75% of the total serum immunoglobulins. It is the main immunoglobulin molecule in the body, accounting for approximately 70% of the total serum immunoglobulins in normal serum. It is freely distributed and exchanges between the intravascular and extravascular spaces, percolates freely the tissue spaces and returns to the circulation through the thoracic duct. It is the only immunoglobulin molecule capable of crossing the placenta. This provides protection for the fetus and newborn. However, it usually does not enter living cells and does not cross the bloodbrain barrier except in inflammation in the subarachnoid space where local synthesis of IgG has been demonstrated. IgG plays a central role in immunity against pyogenic and other bacterial infections. It is the main neutralizing antibody and also plays a central role in the opsonic process of enhanced phagocytosis. The IgG class of antibodies can be involved in causing immunologically mediated diseases through type II or type III hypersensitivity mechanisms.

Human IgG has been subdivided into four subclasses on the basis of unique antigenic determinants. Relative subclass percentages of the total IgG in serum are IgG1, 60–70%; IgG2, 14–20%; IgG3, 4–8%; and IgG4, 2–6%.IgG1, IgG2, and IgG4 possess an MW of approximately 150,000, whereas IgG3 is heavier. IgG3’s highly rigid hinge region promotes accessibility of proteolytic enzymes to sensitive Fc Fundamental Study on Concept of Ojas

73 cleavage sites, which results in an increased fractional catabolic rate and a shorter biological half life (7–8 days) than has been observed for IgG1, IgG2, and IgG4 (21– 24 days). In terms of complement activation, IgG1 and IgG3 are the most effective, whereas IgG4 due to its compact structure does not readily activate the classical pathway of complement. IgG4 is responsible for immune inflammation. Moreover, IgG4 antibodies have the ability to interfere with immune inflammation caused by the interaction of complement- fixing IgG subclasses with antigen. Researchers in the field of allergy have speculated that IgG4 antibodies also scavenge antigen that prevents mast cell-bound IgE antibody from being cross- linked by antigen, and thus blocking IgE- mediated hypersensitivity reactions in atopic individuals who have undergone immunotherapy. Other important structural and biological differences among the human IgG subclasses relate to their Fc receptor binding, and the different binding sites on the constant region domains for rheumatoid factors, complement components, and bacterial proteins (protein A and protein G).226

Immunoglobulin M IgM is a pentameric immunoglobulin of approximately 900,000 MW that is composed of a J chain and five IgM monomers. Pentameric IgM constitutes approximately 10% of serum immunoglobulins in healthy individuals. Along with IgD, monomeric IgM is also a major immunoglobulin that is expressed on the surface of B cells where it serves as an antigen receptor. IgM antibodies are clinically important because they predominate as an antigen receptor in early immune responses to most antigens. It is predominantly found in the intravascular compartment. It has 10 identical antigen-combining sites that account for some of its special properties. Firstly, it is several- fold more efficient in activating complement cascade than IgG antibodies. This property makes IgM especially effective in carrying out lysis of foreign cells. Secondly, due to its size, it is highly efficient in linking particulate matters together (e.g. agglutination that facilitates phagocytosis). IgM antibodies are highly efficient in activating the classical complement pathway. 227

Immunoglobulin A It is the predominant immunoglobulin in colostrum, saliva, tears, bronchial secretions, nasal mucosa, prostatic fluid, vaginal secretions, and mucous secretions of Fundamental Study on Concept of Ojas

74 the

small

intestine.

It

constitutes

approximately

20%of

the

total

serum

immunoglobulins. In terms of complement activation, IgA poorly activates the classical pathway. This process has been hypothesized as a host mechanism for attenuating inflammatory responses induced by IgG antibodies at the mucosal surface. In contrast, IgA reportedly activates the alternative pathway of complement to provide some direct protective functions. IgA, once bound to a bacterial or parasitic surface antigen, may bind CD89 (IgA receptor) on inflammatory cells (monocytes, macrophages, neutrophils, and eosinophils), leading to their destruction by means of antibody dependent cell- mediated cytotoxicity (ADCC). Moreover, its binding to viral or microbial surface antigens may restrict the mobility of microorganisms and prevent their binding to mucosal epithelium. Finally, secretory IgA can play an important first line of defense in antigen clearance by binding to antigens that leak across an epithelium and transporting them back across to prevent their entry. 228

It is found in three molecular forms. In the blood it is present in monomeric 7S form. Immunologically, its main role is in providing immunity at the mucosal surface in the form of dimeric 10S secretory antibody. This form of IgA is synthesized and secreted by plasma cells in the laminae propriae underlying most mucosal surfaces in the body (gut, respiratory tract, genito-urinary tract) and transported across the epithelial surfaces into the various body fluids, e.g. saliva, tears, colostrum, intestinal juice, bile, respiratory secretions and genital secretions. The third form of IgA is 11S secretory IgA that has incorporated a peptide called secretory piece, during its passage through the epithelial cells. The secretory piece makes the molecule relatively resistant to proteolytic digestion by enzymes in the gut. Secretory IgA is central to immunity against enteric pathogens including enteric bacteria and viruses.

To summarize, IgA’s unique structure resists proteolysis and it functions to block uptake of antigen, bacterial or viral attachment, limit inflammation induced by classical pathway complement activation, and promote microbial destruction through ADCC by binding to leukocyte receptors.

Fundamental Study on Concept of Ojas

75 Immunoglobulin D (IgD) IgD is a four-chain monomer of approximately 180,000 MW with a long hinge region that increases its susceptibility for proteolytic cleavage. Although IgD is normally present in serum in trace amounts (0.2% of total serum immunoglobulin), it predominantly serves as a membrane-bound antigen receptor on the surface of immature human B lymphocytes. Despite suggestions that IgD may be involved in Bcell differentiation, its principal function is as yet unknown. Its main function seems to be in regulating the maturation of B cells.229

Immunoglobulin E IgE (190,000 MW) is a unique immunoglobulin that circulates in serum as a four-chain monomer. Although IgE constitutes only 0.004% of the total serum immunoglobulins, it possesses a clinically significant biological function by binding through its Fc region to the alpha chain on high-affinity receptors (FceR1) on mast cells and basophils.On subsequent exposure to relevant protein allergens from trees, grasses, weeds, pet dander, molds, foods, or insect venoms, IgE antibodies on mast cells become cross-linked. This process triggers the production and release of vasoactive mediators (e.g., histamine, prostaglandins, and leukotrienes) that can induce mild to severe immediate type I hypersensitivity reactions in sensitized atopic individuals. IgE is believed to play an important role in immunity against helminthic infections. To tal serum IgE is commonly expressed in international units per milliliter (IU/mL) or converted to mass units using 1 IU = 2.44 ng of protein. Recently, International System of Units have proposed units in which1 SI = 1 µg/L; however, these units have not been widely adopted in clinical immunology laboratories that perform allergy testing.230

Fundamental Study on Concept of Ojas

76 Table No.14 Showing Properties of human immunoglobulins (Ig) 231 Ig Class

IgG

IgM

IgA

IgD

IgE

Serum concentration (mg/ml) Molecular weight

8-16

0.5-2

1.5-4

Trace – 0.5

Trace

15,000

900,000

185,000

200,000

Physiological role

Main antibody against infection immunity against microbes in tissues and extra vascular Spaces

Role B cell maturation step

Immunity againt helminthic infection

60,000 (dimmers and polymers Main Mucosal intravascular immunity antibody, important role in immunity in circulation

Tissues of the immune system Lymphoid tissue of the body can be classified as follows: •

Stem-cell containing organs: the bone marrow in adults, the foetal liver

•

Primary (central) lymphoid organs: thymus

•

Secondary (peripheral) lymphoid organs: lymph nodes; spleen; gut, mucosaassociated and skin-associated lymphoid tissues (GALT, MALT and SALT); and other lymphoid collections.

Bone marrow In foetal life the liver is the main source of stem cells. In adult life bone marrow is the only source of stem cells. White blood cells produced in the bone marrow, except lymphocytes, are functionally mature and ready to participate in the defense function. Lymphocytes require a specialized microenvironment and cytokines for their maturation and differentiation. These requirements are provided by the thymus, besides providing stem cells, the bone marrow also acts as a primary lymphoid organ for the maturation and differentiation of B cells in mammals.232

Fundamental Study on Concept of Ojas

77 Primary (central) lymphoid organs Thymus The thymus develops from third part of the fourth pharyngeal pouch. The relative size and activity of the thymus in relation to body size peaks in the neonatal period. With the onset of puberty and rise in sex hormone levels the thymus starts to atrophy. Adrenal steroids also cause its atrophy (as seen during stress). However, the thymic cortex remains a life- long source of T lymphocytes. The thymic cortex contains mostly immature, proliferating, short-lived lymphoid cells that leave the cortex without entering the medulla. On the other hand, the medulla contains mature elements that are long- lived. The thymus also has a network of epithelial cells. The epithelial cells elaborate thymic hormones that regulate the process of differentiation of thymocytes into immunocompetent lymphocytes. While residing in the thymus lymphocytes also acquire surface membrane markers necessary for the functioning of mature T cells. During this process they acquire the capacity to differentiate between self and non-self that is the key to immunological tolerance.233

Secondary (peripheral) lymphoid organs Lymphocytes that differentiate and mature into immunocompetent T and B cells migrate out from their primary lymphoid organs into the blood circulation, and enter the secondary lymphoid organs (lymph nodes; spleen, gut, mucosa, skinassociated lymph tissue). In secondary lymphoid organs there is an orderly arrangement of T and B lymphocytes in separate areas, called thymus-dependent and thymus- independent areas, respectively.234

Lymph node The lymph node consists of a cortex and a medulla. The cortex is further divided into outer cortex and the deeper areas called paracortex. The outer cortex is mainly populated by B cells. The paracortex only contains loosely packed T cells. The medullary area consists of strands of connective tissue surrounded by T and B cells called medullary cords separated by large medullary sinuses containing mostly plasma cells and ordinary phagocytic macrophages. Foreign antigens detained in lymph nodes are phagocytosed, processed and presented predominantly to immunocompetent T cells, leading to a predominantly cell- mediated immune response. Fundamental Study on Concept of Ojas

78 Spleen The lymphoid tissue in the spleen is mostly localized in the white pulp region a sheath of lymphoid tissue surrounding the splenic arterioles. It has been termed periarteriolar lymphatic sheath (PALS). The basic arrangement of specialized T and B areas found in lymph nodes is also retained in the lymphoid tissue in the spleen. Thus, PALS consists of loosely packed T cells (comparable to the paracortex of lymph nodes) interspersed with irregularly scattered lymph follicles that mostly consist of B cells and the antigen-presenting interdigitating cells. The region in the spleen that is called red pulp, along with the splenic sinuses, is comparable to the medulla of lymph nodes. These splenic areas are mostly populated with phagocytic macrophages and plasma cells. However, unlike lymph nodes that functions as filters in the path of lymphatics, the spleen acts as a filter in the path of blood circulation. It detains foreign antigens (mostly microbial cells that may have gained access in the circulation) and generates a predominantly humoral immune response against them. 235 Mucosa-associated lymphoid tissue (MALT) The mucosal lining of the gut, respiratory and genitourinary tracts provide the main portals of entry to disease-producing micro-organisms. To protect the body against such infections nature has provided diffuse or semi-organized mucosaassociated lymphoid tissue (MALT). This may either be present in the form of a single discrete follicle in the lamina propria or in the form of organized site-specific multifollicular aggregates extend ing in the submucosa, e.g., Peyer’s patches, appendix and tonsils. Peyer’s patches, found in the lower intestine, contain both T and B cells with a higher proportion of the latter that are precursors of IgA-synthesizing plasma cells. The ingested antigens are transported to the lymphoid tissue in the lamina propria, processed and presented to CD4+ TH cells which provide help to B cells to mature into IgA-secreting plasma cells. These plasma cells re-enter the circulation and populate the lamina propria throughout the intestinal mucosa. Similar lymphoid collections are also seen under the mucosal lining of the tonsils, respiratory and genito-urinary tracts and under the conjunctival lining of the eyes.236 Thus a modest review of modern concepts with special reference to their relation with ojas has been carried out. Fundamental Study on Concept of Ojas

79

MATERIALS AND METHODS 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 Madhava 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. Fundamental Study on Concept of Ojas

80 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.

Fundamental Study on Concept of Ojas

81 •

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 order to achieve better understanding.

Fundamental Study on Concept of Ojas

82

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 Fundamental Study on Concept of Ojas

83 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”. Fundamental Study on Concept of Ojas

84 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 (innate strength) of drugs.238

Fundamental Study on Concept of Ojas

85 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 mention 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 dhatu saaras.

Fundamental Study on Concept of Ojas

86 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 representation, which is meant to explain anabolic nature of ojas.

Other Acharyas

Fundamental Study on Concept of Ojas

87 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 Fundamental Study on Concept of Ojas

88 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 be interpreted as qualitative supremacy of mamsa, which is reflected from word Fundamental Study on Concept of Ojas

89 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

jnyanendriyas. b)

Bhaya karanas means karmendriyas and jnyanendriyas and abhyantara karanas means manas, buddhi etc.

c)

Bhaya karanas means karmendriyas and abhyantara karanas means jnyanendriyas and manas

Fundamental Study on Concept of Ojas

90 Among the three; third version seems to be more appropriate as all karmendriyas and jnyanendriyas cannot function without manas. Manas is anuvidhayee of ojas. Increase in ojas increases capacity of manas to perform its normal functions241 . Thus ojas is responsible for pratipatti of manas in swakarya. Jnyanendriyas and karmendriyas are dependent on manas for their kriya and manas is dependent on ojas thus it can be said that jnyanendriyas and karmendriyas are dependent on ojas for their functions.

Shareera dharana is also one of the karmas of ojas. In this same sense Acharya Charaka has used words dharee and mahat for ojas. Dharee means which does dharana of shareera and prevents it from decaying. Acharya Chakrapani in context of word dharee in ayu paryaya opines as, one which protects body from putrefaction is called as dharee242 . It can be applied in this context. Acharya Chakrapani is also of opinion that ojas is called as dharee because it maintains jeeva dharaka samyoga. Definition of ayu is samyoga of shareera satva, atma and indriyas. Acharya Hemadri has quoted one more important function of ojas as it helps in decent of jeeva in garbha. Thus it can be said that ojas has a role in initiating and maintaining samyoga of atma, manas with deha and indriya in order to initiate and maintain ayu. For explaining this very important function word dharee is used in karma of ojas.

Deha preenana is one among functions of ojas. Ojas is supplied all over body by dhamanis and this does preenana of whole body. Acharya Charaka quotes that ten ojovaha dhamanis do vidhamana of ojas through their various branches. Thus preenana of ojas is achieved with the help of its spreading or flowing through complete body starting from hrudaya then coming to ten ojovaha dhamanis and then all over body through various branches of these dhamanis. Ashtanga Hrudaya provides nearly same explanation but the only difference is this moving type of ojas is quoted as rasatmaka. Rasatmaka word has two meanings one it is originated from aahararasa and another as it is fluid in nature. Thus ojas which is formed from aahararasa and having fluid nature is supplied to body. It is spread / distributed all over body from hrudaya through dasha ojovaha dhamanis and their branches. Vyana

Fundamental Study on Concept of Ojas

91 vayu helps / performs movement of ojas through human body as that of rasa vikshepana. Ojas is one among dasha pranayatanas. Pranayatanas are ashraya for prana. Ashtanga Sangraha quotes ojas as supreme / superior most jeevitaspada. Aspada means place, position/ abode. When compared to other abodes such as shira; ojas is supreme / superior abode of jeeva. This in turn emphasizes that ojas while moving from hrudaya to sarva shareera for tarpana of shareera also goes to shira pradesha and do tarpana of it. Shira is ashraya for pranas and indriyas243 . Shira tarpana / preenana is done by ojas and hence ojas is supreme ashraya of prana. Dehasthiti nibandhana is also among important karmas of ojas. Nibandhana word means act of fastening or binding together. This in other words can be called as coordinating among various functions. This can be explained as ojas does coordination and / or fasten various functions essential for deha sthiti. Deha to maintain its sthiti needs a wide range of functions / karmas. Human body is a very complex system where millions of millions actions / functions are going on, there must be coordination among these actions. In fact these actions are interdependent and collectively maintain deha sthiti. Ojas is sara of sapta dhatus and present all over body. Thus it coordinates all different actions of different deha dhatus and does nibandhana of deha sthiti i.e regulation of body mechanisms. In another words ojas performs functions as a tissue binder. Ashtanga Hrudaya explains one more function of ojas as nishpandana of vividha deha samshrita bhavas. Acharya Bhavamishra quotes these bhavas as utsaha, pratibha, dhairya, lavanya and sukumarata. Ojas not only regulate body mechanisms at somatic level but also at the level of psyche. Among these bhavas pratibha and dhairya are manasika bhavas, which are created from ojas. Lavanya, sukumarata are related to complexion of body and those are also originated from ojas. Shareera balapushti is one among karmas of ojas specifically quoted by a Acharya Sharangadhara and Acharya Bhavamishra. Shareera bala can be interpreted as bala of shareera. Shareerika bala and manasika bala are two different entities. This is also clear from ojo kshaya lakshanas explained by Acharya Charaka. These lakshanas include durbala and durmana separately. Acharya Chakrapani comments Fundamental Study on Concept of Ojas

92 on word durmana as manobala viheena. Acharya Sushruta’s version of quoting ojas as bala includes both shareerika and manasika bala. Thus it is not different or new function but separately mentioned in later period Acharyas. Ojas is not only ashraya of manas but also controls manas. Word anuvidhayeena means one which is following or going behind by force. Types of Ojas Ashtanga Sangraha is only text among brihat trayee which provides reference for two types of ojas directly. Acharya Charaka has quoted word para from which Acharya Chakrapani explains two types of ojas as para and apara. Acharya Charaka explains shlaishmika ojas and explains its pramana. Two types of ojas quoted by Ashtanga Sangraha are para and rasatmaka. Word rasatmaka shows two things one rasa / fluid nature and another utpatti from aahararasa. Another way of interpretation of rasatmaka is having similarity with rasa dhatu. Rasa dhatu is soumya in nature and ojas is also soumya in nature. So it can be interpreted as having predominant properties and karmas soumya in nature. Acharya Charaka quotes shlaishmika ojas in the context of pramana of ojas which is commented by Acharya Chakrapani as poshana of apara ojas is done by shleshma. Another interpretation of this word shlaishmika can be is having similar gunas and karmas as that of shleshma. This view can be supported from another context where Acharya Charka quotes prakruta kapha as ojas. Thus shlaishmika ojas is having predominant gunas and karma similar as that of shleshma. Shleshma is soumya in nature or in another words soma does / performs its functions by virtue of kapha in shareera. Thus rasatmaka of Ashtanga Sangraha and Shlaishmika of Acharya Charaka are meaning one and the same. Acharya Chakrapani’s opinion of para and apara is accepted and gives answer to many questions regarding oja kshaya lakshanas and their effects on human body. Apara ojas as per Acharya Charakapani is nothing but shlaishmika ojas quoted by Acharya Charaka. Thus para and apara are only two types of ojas. Apara is also quoted as shlaishmika or rasatmaka.

Fundamental Study on Concept of Ojas

93 By meticulous observation of gunas and karmas of ojas no separate gunas or karmas are quoted for two different types of ojas. Both of the types have same gunas similarly in the context of karmas we don’t find a division between these karmas among two types of ojas. This suggests that though ojas is having two different types there is not much difference in gunas of these two types. Regarding karmas of ojas both these types collectively take part in all these functions. The only evident difference between these two types is change in pramana and sthana. Thus it seems more logical that two types of ojas are not two different dravyas having structural variations but a single dravya having two different sthanas and pramanas with basic similarity of guna and karmas. Owing to difference of sthanas and pramanas ojas is quoted as having two types.

Acharya Bhavamishra while quoting classics classifies ojas as of two rupas/ forms aagneya and soumya. If gunas and karmas of ojas are observed, its mahabhuta predominance is seen, it signifies towards soumya nature. Acharya Bhavamishra’s opinion is not about types but methods of description. This can be interpreted as agni, jeevashoneeta, teja are also quoted as ojas. He while summarizing the different schools of thoughts in his purvavarti/ prior period has observed this and quoted in above fashion. In consecutive shloka he quotes ten soumya gunas of ojas. Thus Acharya Bhavamishra’s opinion is regarding various trends of descriptions of ojas in Ayurveda classics and not about types of ojas. Agni, rakta, ushma and dhatu teja being called as ojas in different context is already reviewed and will be discussed in due course. Thus ojas is a soumya dravya having two types, para and apara. Apara also called as rasatmaka or shlaishmika.

Deha preenana is also one among functions of ojas. Ojas is supplied all over body by dhamanis and does preenana of whole body. Acharya Charaka quotes that ten ojovaha dhamanis do vidhamana of ojas through their various branches.

Sthanas of Ojas Acharya Charaka quotes the sthana of ojas as hrudaya; word used by Acharya Charka is “tishthati” which means it stands, resides in hrudaya. Sthana of apara ojas is hrudaya and dasha ojovaha dhamanis. Fundamental Study on Concept of Ojas

94 Acharya Chakrapani comments, sthana of apara ojas is dasha ojovaha dhamanis. Acharya Sushruta has an opinion that whole shareera can maintain its proper state, if and if only they are vyapta by ojas thus signifying sarva shareera as sthana of ojas. Other Acharyas also quote that either hrudaya or sarva shareera as sthana of ojas. Hrudaya in this context is ura pradesha sthita dwyangula visteerna avayava only. This is evident from discussion in Chakrapani teeka where it is described how hrudaya is having two anguals vistara is ashraya of shadangas.

Acharya Charaka has quoted hrudaya as sthana in two versions, one is that, hrudaya helps some other avayavas for their normal functions and hence these avayavas are called as pratishtita in hrudaya. In another condition hrudaya called as sthana, which means it is not functional /regulatory site but is structurally or directly seated in hrudaya. Shadangas are example for first and ojas is example for second version. Thus ojas is structurally present in hrudaya and hence hrudaya is sthana of para ojas. This is regarding para ojas.

Apara ojas is being liquid in nature and is distributed all over shareera through dhamanis; hence sarvashareera is called as sthana of ojas. Thus hrudaya when quoted as sthana of ojas has two meanings 1.

It is sthana of para ojas

2.

It helps in movement of apara ojas in all body and hence to show importance of hrudaya in movement of ojas through shareera hrudaya is called as sthana. Sarva shareera is sthana of apara ojas as it is supplied all over body by virtue

of dasha dhamanis. For this same reason dasha ojovaha dhamanis are called as sthana of ojas. Acharya Bhela quotes twelve sthanas of ojas/tejas, which are pitta and kapha, rasadi sapta dhatus and three malas, i.e. purisha, mutra and sweda. This can be interpreted, as doshadhatumalas are physiological basis of shareera. Vata among these entities is not having vyakta rupa. Ojas helps dehadhatus to maintain their karya. In swastha avastha these doshadhatumalas are called as dhatus as they have functions in deha dharana. Thus in swastha avastha ojas helps these dosha, dhatu and malas to perform their functions. Fundamental Study on Concept of Ojas

95 In another way ojas karmas are seen through these doshadhatumalas as these doshadhatumalas reflect karmas of ojas and hence are called as sthanas. Pakwashaya and adho shareera are called as vata sthanas because vata karmas are seen more in these areas. Applying the same these all doshadhatumalas are called as sthanas of ojas. Exclusion of vata from these can be understood as vata being avyakta cannot be ashraya for another vyakta draya i.e. ojas. Further extending this thought these sthanas can also play a role in pareeksha of ojas also. Utpatti of Ojas Acharya Charka quotes that ojas is first padartha to be created in shareera. At the time of utpatti/creation it will have sarpi varna, laja gandha and madhu rasa. This shloka is not accepted by Acharya Chakrapani. He does not comment on this shloka but just gives a passing remark that this shloka is not widely accepted as a part of Charaka Samhita. Talking view of other opinions, Acharya Hemadri very clearly indicate that the same ojas which is mala of shukra enters in garbha and becomes reddish yellow by contact with (anuviddhatva) with artava and acquires place in garbha hrudaya. Acharya Chakrapani in another context comments that ojas is present in saara of shukra and shonita before garbha janana. Acharya Gangadhara opines that only shukra contains ojas. One more point to be noted is Acharya Dalhana quotes another patha which accepts beeja rupi sara of female body which is quoted as “stree vishesha vasa” equal to ojas which is “soma rupi sara of male body”. This “stree vishesha saara” is reason for mardava, sukumarata, alparomata, utsaha, drushti, sthiti, pakti, kanti, and deepti etc. It also undergoes threevidha kshaya as that of ojas. Ojas is quoted as upadhatu/mala of shukra. This shows its close relation with shukra and aartava samyoga. Ojas is formed as kitta and garbha is formed as saara as quoted by Acharya Hemadri. Thus by reviewing these all opinions, it can be inferred that ojas which is a part of shukra/semen which is deposited in female genital tract after sexual intercourse. This ojas is termed as mala after garbhotpatti. If ojas is not present at time of shukra shonita samyoga then jeeva cannot descend in shukra.

Fundamental Study on Concept of Ojas

96 Thus ojas which is present in nara shukra helps descend of jeevatma. It is obstructed by aartava and it becomes first bhava in garbha. In short ojas is carried from male body along with shukra into female body which becomes a part of garbha. This is nothing but transformation of ojas which is quoted by Acharya Charaka as utpatti. Pramana of Ojas As previously discussed all different descriptions of types of ojas are just change in terms used but principally are pointing towards only two types, Para and Apara. Pramana of para ojas: There are two references one ashtabindu and another shadbinbu, shadbinbu pramana is quoted by Acharya Arunadatta. Ashtabindu pramana is quoted in Ashtanga Sangraha, Acharya Chakrapani, tantrantara vachana in Chakrapani teeka and Acharya Hemadri. One point to be noted is if avayava nasha means little part of this para ojas also gets destroyed then death is the result. This explains that shadbinbu and ashta bindu can’t exist at the same time. One another possibility is, there may be difference in definitions of bindu by two Acharyas. It is well known that in ancient India various different mana paddhatis (system of measurement) were co-existing. One famous example quoted in Ayurvedic textbooks is Kalinga mana and Magadha mana. According to Kalinga mana one yava is equal to twelve sarshapa and according to Magadha it is equal to eight sarshapas.244 Thus reason for difference in pramana of para ojas may be a)

Change in definition of bindu

b)

Usage of different mana paddhatis. One more important thing is Acharya Hemadri quote the same pramana of

ojas in very first moment of garbhavastha. In another context it is said that this para ojas does not undergo vruddhi or kshaya if at all it does undergo kshaya then death is result. Thus pramana of para ojas is constant throughout the life. Here one more important point to be noted is bindu, the measuring unit of ojas also changes according to growing age and ratio in increase of ojas and size of bindu is maintained.

Fundamental Study on Concept of Ojas

97 This is a hypothesis for finding a logical solution on basis of literature available. Further observational and experimental studies are needed to find the truth.

Pramana of apara ojas: Regarding pramana of apara ojas, swa ardhanjali and swa prasruta are two references available. Beauty of this quantification lies in word swa, which means when measured by one’s own hands. Regarding differences between ardhanjali and prasruta, two prasrutas make one anjali

245

. Ardhanjali also means

half of anjali so though these two are different words they mean the same measure. Acharya Kashyapa quotes six-anjali pramana of ojas, which is equal to that of prakruta kapha. It may be some another dravya, having similar properties that he wants to quote as ojas. Another possibility is Acharya Charaka quotes pramana of kapha as six anjali and uses word ojas for it. This might have reflected in quoting same pramana of ojas. Acharya Gangadhara quotes pramana of ojas as two palas or eight karshas. According to mana paribhasha one prasruta is made up of two palas or eight karsha. Thus in prakruta shareera of young well grown healthy individual average pramana of ojas is two palas. Though it is very clear that person-to-person variations are there but still Acharya Gangadhara has done an effort towards generalization, which is also necessary for easy understanding of Shastra vachana. His opinion that bindu means karsha and eight bindus mean eight karshas hence ardhanjali and ashta bindu is one and same; needs more elaboration. In conventionally accepted paryayas of karsha, bindu was not found as paryaya in Ayurvedic Samhitas or lexicons. Thus concluding; para ojas has pramana of ashta bindu as widely accepted version by more number of Acharyas. Shat bindu pramana of Acharya Arunadatta may be because of difference in measur ing methods or different definitions of bindu. Apara ojas has pramana of ardhanjali or prasruta in a person when measured by one’s own hands.

Poshana of Ojas Ahara does poshana of ojas. Different modes of action through which it occurs are; 1.

Aahara rasa directly does ojoposhana as quoted by Acharya Charaka. Fundamental Study on Concept of Ojas

98 2.

Poshana of ojas which is saptadhatusaara from saara parts of each dhatu

3.

Poshana /utpatti of ojas by ahara rasa through parinama paksha nyaya by steps of rasa rakta, mamsa and so on.

Ojovardhaka drugs/aaharas by their prabhava does follow first path and augment ojas in a shorter span of time. Acharya Charaka has quoted one simile which says that ojas sambhriyana is done by gunas in

shareera, word gunas

interpreted as saara by Acharya Chakrapani gives clue that dhatu saaras also have important role in poshana of ojas. Verb sambhriyate is originated from dhatu sam+bhruy-bharane which mean fulfilling others and also getting fulfilled. In fact it indicates a union or action which benefits the contributors, receiver as well as donor to fulfill their necessities. One more point to be noted in this simile is there are different varieties of phalas and pushpas from which madhu is created. Though these phalas and pushpas may have different gunas varnas and rasas they collectively yield one product which is honey. In the similar manner though different dhatu saras have different gunas but they synergistically contribute in formation of ojas. At the same time these dhatu saaras also get nurtured /benefited from ojas, thus dhatusaras and ojas are very closely associated with each other. One more question remains to be answered is how does poshana of ojas takes place by parinama paksha / kshiradadhi nyaya. If seen from another aspect parinama paksha is related to utpatti as milk is converted into curds similarly the saara bhaga of shukra is ojas in other words shukra is converted into ojas. This is related to utpatti of apara ojas it can be further supported by views of Acharya Chakrapani quoting ojo janana as karma of shukra dhatu.

Regarding poshana of para ojas it is also done by ahara rasa, next question is apara ojas created from shukra dhatu has been quoted as upadhatu as well as mala.

Ashtanga Sangraha, Acharya Chakrapani, Acharya Dalhana, quote that there is no mala formation after shukra dhatvagni vyapara, still other references from Ashtanga Hrudaya and Ashtanga Sangraha quote ojas as shukra mala. Acharya Sharangadhara quotes ojas as upadhatu of shukra, Acharya Hemadri has supported that ojas is termed as mala in the context of garbha utpatti. Here garbha with saara Fundamental Study on Concept of Ojas

99 and ojas is kitta. The same can be understood in above said context, in another way regarding sarvadaihika shukra there is no mala formation but in the context of nara shareera vishesha shukra at the time of garbha utpatti ojas is mala formed. Word mala indicate here that ojas is inferior or less important in comparison with garbha which is termed as saara.

Acharya Sharangadhara quote ojas as upadhatu of shukra, by reviewing complete list of upadhatus quoted by Acharya Sharangadhara, it is evident that raja and sthanya are also quoted as upadhatus. It is also said that these upadhatus are formed in specific periods also.246 Applying this in the context of ojas, it can be interpreted that ojas in a specific condition is called as upadhatu of shukra. Nara shareera vishesha shukra when deposited with ojas in female genital tract is helped by ojas in the process of jeeva utpatti. Upadhatus are those which compliment/help their respective dhatus in normal functioning, for example twacha being upadhatu of mamsa compliments lepana function of mamsa. Similarly ojas helps shukra in its karma of garbha utpatti and hence in this limited context is called as upadhatu of shukra. Ashtanga Sangraha quotes ojas as mala of shukra in one context, which is related to garbha utpatti, and condemns mala formation from shukra in another context which is related to sarvadaihika shukra thus there is no virodha among these two opinions.

Summarizing all above discussion it can be said that both para and apara ojas get their poshana from ahara rasa. Apara ojas is created from sarvadaihika shukra in human body, references quoting ojas as mala of shukra are related in the context of garbha utpatti and those related to mala with a purpose to show its inferior position when compared to garbha. References regarding ojas as upadhatu are related to nara shareera vishesha shukra and are restricted in the context of garbha utpatti, before utpatti of garbha. Importance o Ojas Importance of Ojas in Swasthyarakshana: Ojas is saptadhatusaara and its samyata is very essential to maintain samya in shareera. It is one among factors which regulates/coordinates different functions in human body and thus facilitate samya avastha to be maintained. Ojas helps to deha dhatus in performing their own Fundamental Study on Concept of Ojas

100 functions. Thus if ojas is in samyavastha it helps to overcome some vitiating factors which may vitiate these deha dhatus from normalcy. As quoted earlier ojas has very close association with dhatu saaras and in turn helps dhatu saaras to function at optimum levels. Increased dhatu saara functions are basis of next level of swasthya. This level is called as positive health which can be achieved by augmentation of ojas.

In Vyadhitasya Vyadhiparimoksha: Acharya Charaka has explained one way to light vitiated doshas as augmentation of bala247 . Thus increased bala itself is enough to pacify / conquer doshas. This approach is of more importance when there are limitations in controlling doshas by vigorous treatment modalities because of effects of vyadhi karshana on shareera. Thus ojas has an important role to play in both 1.

Swasthasya swasthya rakshana

2.

Aaturasya vikaara prashamana

Ojokshaya One important aspect is to understand appearing differences in description of ojo kshaya in views of Acharya Charaka and Acharya Sushruta. Acharya Charaka has quoted ojo kshaya lakshanas and also quoted condition called ojo nasha. Acharya Sushruta quotes three methods of vitiation of ojas as visramsa, vyapat and kshaya. Acharya Dalhana has tried to differentiate nidanas of ojo kshaya in three different groups. Along with the lakshanas quoted, swagunakarma hanee is seen in vyapat and visramsa as quoted by Acharya Dalhana and Acharya Chakrapani. Ojokshaya lakshanas quoted by Acharya Charaka are nothing but swagunakarma kshaya of ojas. Thus visramasa and vyapat have symptoms of Acharya Charaka’s kshaya along with some other symptoms. Other symptoms are because of involvement vatadi doshas in causing visramsa and vyapat. In ojo kshaya according Acharya Sushruta it is quantitative loss which is explained as ojo nasha by Acharya Charaka. Thus, visramsa and vyapat are different stages of Acharya Charaka’s ojo kshaya where as ojo kshaya by Acharya Sushruta resemble ojo nasha of Acharya Charaka.

Fundamental Study on Concept of Ojas

101 Through Acharya Charaka has not quoted visramsa and vyapat directly under heading of Ojokshaya. In the descriptions at various other contexts words/actions which are nearer or similar to ojo visramsa and vyapat are found few of them are: 1.

Ojosravana – Vruddha pitta vatakapha kshaya avastha of tridosha yugapat vruddhi-kshaya bheda causes sravana of ojas.

2.

Ojobhramsha – Pitta vritta udana vayu lakshansa include Ojobhramsha.

3.

Ojopraksharana – It is one among sneha vyapat.

Thus Acharya Charaka also explained similar modes of vitiation as that of visramsa or vyapat in different contexts and not collectively included in one heading as that of Acharya Sushruta. This shows that these three modes are accepted by both acharyas and it is just difference is style of quoting as per their own methods and requirements of bodies of texts.

Among the symptoms some are shareerika, some are manasika and some are both shareera manasa. Shareerika symptoms are afflicted status of complexion, emaciation, dryness in body, agitated organs, and mamsa kshaya. Manasika symptoms are scaredness, repeated worries, afflicted status of mind. Shareera manasa lakshanas are moha, pralapa, ajnyana, murccha and marana.

These are three important classes in which ojas have essential functions for maintenance of swasthya. 1.

Shareerika functions

2.

Manasika functions

3.

Shareeramanasika i.e coordination of shareera and manas.

Etiological Factors of Ojokshaya Etiological factors cause kshaya of ojas which can be understood on the basis of samanya vishesha siddhanta. These nidanas increase gunas that are opposite to gunas that of ojas and thus create kshaya of ojas. Prajagara increases rukshata in shareera342 . Anashana, excessive exposure to vata atipravrutti of kapha, shukra and shonita, vardhakya and aadankala among Fundamental Study on Concept of Ojas

102 nidanas cause vata vruddhi in shareera which increases ruksha, chala, khar, etc gunas which are vishesha to ojas and lead to ojo kshaya. This is also supported from references quoting ojokshaya in vardhakya which is vata pradhana avastha of life. Pramitashana hampers dhatu pariposhana and thus reduces saaras of dhatus and leads to ojo kshaya. Excessive exposure to aatapa, bhaya and shoka also vitiate ojas by vitiating pitta and vata respectively. Kopa leads to ojo kshaya by causing pitta vruddhi.

Shrama, bhrama, trasa, katurasa sevana also increase vata in shareera and cause ojo kshaya. Visha and madya also vitiate ojas by guna vishesha. Atilanghana increases vata and causes ojo kshaya. Amla rasa atyupayoga increases pitta and vitiate ojas.

Another mechanism by which there is vitiation of ojas is impaired dhatu pariposhana krama. Ojas being saptadhatusara depends upon dhatus and their saara bhagas. Any decrease or vitiation in these is also reflected in ojas. Gramyahara causes ojo kshaya in this manner.

Chikitsa of Ojokshaya Principles of chikitsa of ojo kshaya can be explained as 1.

Avoiding etiological factors

2.

Avoiding manasika dukha hetus which cause vitiation in hrudaya and ojas.

3.

Indulgence with ojovardhaka and hrudya bhavas.

4.

Practicing prashama and jnyana for increasing manobala.

5.

Intake of ojovardhaka ahara and vihara.

6.

Rasayana and vajikarana prayoga. Dravyas such as jeevantyadi ten drugs, milk, ghee, mamsa, mamsarasa,

atmagupta and kalpas like Aindra rasayana increase ojas by guna samanya. Other dravyas which have samana gunas with ojas can also be used for ojo vruddhi.

A comparative chart of gunas of ojas, their actions on doshas and dravyas that increase these gunas are summarized bellow in a tabular form.

Fundamental Study on Concept of Ojas

103 Table No.16 Showing the Summary of Gunas of Ojas No. 1

Name of Guna Guru Heaviness

A. Karma

Other Karmas Tarpana, Balya, Upalepa, Trupti Murccha, trishna nasha, Snigdha Snehana, Mardava, Balavarnakara Yatrakara, Chirakari, Alpakaryakara Vata malapravartana

M. B. Doshika Examples Dominance action Prithvi + Kapha? Masha, Jala Vata? Vidarikanda Mushali, Godhuma, Jala Kapha? Chandan, Lotus, Vata? Coconut Pitta? Jala Vata? Taila, Ghruta, Kapha? Majja, Etc., Prithvi + Jala Vayu

Kapha? Pitta?

Amrita, Kutaja ghana,

Vata?

Dahanashana, sravarodhaka Jeevana, Balya, Sandhanakara dhatu vruddhi

Jala + Aakash Jala

Kapha?

Swanapatri, eranda taila, garlic Taila, Vasa

Kapha?

Isabagol, Godugdha

Kshlashna Ropane Smoothness Sthoola Samvarane Balya Srotorodha

Jala

Kapha?

Prithvi

Kapha? Vata?

Dugdhapashan, Navaneeta Mamsa, Cream of milk, Dadhi

Sandra Solidity

Jala

Kapha?

Bala, Navaneeta

Brumhana

2

Sheeta Cold

Stambhana

5

Snigdha

Kledana

7

Manda Dullness

Shamana

10

Sara Mobility

Prerane

11

Mrudu Softness Picchila Slimness

Shlathane

13 15 18 19

Lepana

Prasadane

Sthulata ,

Not only aushadhas and aharas but certain viharas also increase ojas and their action is mainly by prabhava. Another way in which these viharas help in increasing ojas is they protect human body from exposure to nidanans of ojokshaya. Eg. Vastra dharana from vatasevana, chatradharana from aatapasevena. Role of snana can be explained as manaprasadana, shouchajanana etc. gunas of snana help in ojo vruddhi. Role of rasayana in ojo vruddhi can be explained as rasayanas are mode of obtaining prashasta dhatus. Samyak dhatu pariposhana increases dhatu saarata and by virtue of which ojo vruddhi takes place. Some rasayana kalpas increase ojas in a shorter duration of time by prabhava, which is another way of ojo vruddhi. Same can be considered for vajeekarana dravyas. Gramyaharadi nidanas lead to increase in shithilata of dhatus which in turn does srotosanga and thus leads to improper dhatu Fundamental Study on Concept of Ojas

104 pariposhana. Rasayanas purify srotas and regulate dhatu pariposhana krama. Srotoprasadaka drugs are indicated in ojokshaya.

Regarding role of manasa bhavas in ojo vyapara it is very clear that vitiation in manasa bhavas vitiates ojas as in hetus of ojo kshaya. Close relation between manas and ojas is also evident in lakshanas of ojo kshaya. This may be because both these dravyas have ashraya in hrudaya and thus because of this close affiliation vitiation in one of them is reflected in another. Applying this in chikitsa, prashama and jnyana regulate vitiation of manas and in turn helps ojas to maintain or regain its normalcy.

Concepts closely related to Ojas After discussion on concept of ojas now concepts having similarity with ojas are being discussed here. Kapha and ojas: It is very clear that kapha and ojas are to different dravyas. Various reasons for which kapha is quoted as ojas are: •

Vishuddha shleshma has similar gunas and karmas as that of ojas

•

Ojas poshana is done by prakruta kapha

•

Ojas is reason for bala; it is one among karmas of kapha also hence kapha being karana for bala is called as ojas.

Agni/ ushma and ojas Agni is called as ojas possible reasons for this may be: •

Agni is moola for bala, ojas and bala are considered abhedarupa because of karyakarana sambandha in them.

•

Role of agni is essential in aahara pachana and dhatvagni vyaparas which are basic necessities for formation of ojas.

•

Vitiation / mandata of agni causes disease / roga which afflicts ojas.

•

Samagni does ojo vruddhi.

Fundamental Study on Concept of Ojas

105 Rasa dhatu and ojas Rasa dhatu is called as ojas the possible reasons may be: •

Tushti and preenana are among karmas of rasa dhatu which are also karmas of ojas.

•

Rasa dhatu while undergoing dhatu parinamana gets converted into ojas.

•

Rasa dhatu is saara of aahara and its sthana is hrudaya same as that of ojas.

•

Rasa dhatu is also very important for healthy life and has many gunas same as that of ojas.

Rakta dhatu and ojas Rakta dhatu is quoted as ojas. Probably reasons may be: •

Rakta dhatu is moola of jeeveeta as that of ojas

•

Rakta dhatu does dharana of ojas

•

Rakta dhatu is among dasha pranayatanas and pranas are seated in it.

Shukra and ojas Various possible reasons for which shukra is quoted as ojas are: •

Shukra does ojoposhana. Thus shukra becomes karana and ojas becomes karya. To show abheda in karya karana, shukra is called as ojas.

•

In tantrantara, ojas is called as special type of shukra which denotes intense similarities in them.

•

Very close relationship and association in between ojas and shukra.

Bala and ojas In many place we find use of these two terms in same sentence / pada of shloka which clearly indicate they are separate entities. Few examples of this are in Sushruta Samhita are: •

Ahara is mula for bala and ojas.

•

If rutus are avyapanna then it leads in betterment of prana, ayu, bala, veerya and ojas.

•

Shulyamamsa increases shukra, bala, medha, agni, mamsa and ojas (Su.Sa.Su. 46/353).

Fundamental Study on Concept of Ojas

106 •

Anulepana increases preeti, ojas and bala (Su.Sa.Chi. 24/63).

•

Rasnadi

niruha

basti

increases

bala,

shukra,

mamsa

and

ojas

(Su.Sa.Chi.38/71-75). Other Acharyas have also used these two terms in same manner at many places. Shareerika bala or physical strength which is seen by strenuous work and active movements of body is bala.

At the same time there is one more type of bala/power in shareera which works as vyadhi utpadavirodhi and vyadhipratyaneeka bala. This bala is very essential and inferred by capacity of maintaining state of health also after exposure to nidanas along with higher/stable mental faculties which sustain higher levels of stress/ external variables, this bala can be called as ojas. Thus at certain places we find words bala and ojas used for each other. Depending upon context it is better to understand as the word bala means physical strength when related to physical work, as in context of: 1.

Balam vyayama shaktya

2.

Bala pariksha in panchakarma

3.

Durbala in ojokshaya lakshanas.

Thus bala means physical strength which is quoted and described by Acharya Charaka in the context of saara pariksha prakarana.

The same word bala when used in meanings of disease preventive aspect, vyadhi kshamatva etc then it means ojas. For example: 1.

Bala is capable for bringing doshas to normalcy.

2.

As in ojas definition in Sushruta Samhita.

Thus the word bala is used in Ayurvedic literature fo r both 1.

Physical strength and

2.

Disease preventive strength.

As per the context meaning is to be understood.

Fundamental Study on Concept of Ojas

107 Table No. 17. Showing Differences in ojas and bala Bala It is adravya rupa

Ojas It is dravya rupa

Bala does not have rupa, rasa, veerya, Ojas is having these physical properties etc There is no vishesha sthana of bala

Vishesha sthana of ojas is hrudaya

Bala is of three types sahaja, kalaja and Ojas is of two types para and apara yuktikruta Thus in nutshell among various reasons for quoting these above said concepts important once are: 1.

karya karana sambandha of these concepts with ojas

2.

Similarity in karmas of these concepts with that of ojas

3.

Ojas is supreme, most important dravya in shareera, so by adhikarana siddhanta to emphasize importance of these various concepts they are quoted as ojas.

Fundamental Study on Concept of Ojas

108

Discussion on Modern Concepts After having discussed the concept of ojas and its various dimensions now it is time to find similarities and differences with modern concepts, which were reviewed earlier.

Prostaglandins : Prostaglandins are derivatives of polyunsaturated fatty acids having heavy molecular weight. As they are fats it signifies towards snigdha guna as well as somatmaka nature of ojas. Heavy molecular weight of prostaglandins is having similarity with guru guna of ojas.

Prostaglandins are present/produced in every cell of the body which is similar to the sthana of ojas i.e. sarva shareera. As the same dravya ojas, when working synergistically with other dehadhatus performs different functions similarly prostaglandins have different functions in different body tissues. Diversity in functions is dependent on receptor to which it binds. These various receptors can be considered as a part of dehadhatus, avayavas of human body which bind with prostaglandins to elicit a wide range of different actions / functions.

Though prostaglandins are present in nearly every cell of body, their maximum concentration among body fluids is in semen. In the case of ojas also it holds well even though it is described as sapta dhatu saara its close association of shukra is very well evident from descriptions in Ayurvedic classics. Seminal prostaglandins are produced in seminal vesicles, which are part of reproductive system. Thus largest production site of prostaglandins in the body is male reproductive system. Reproductive system can be roughly compared with shukravaha srotas. Ojas poshana is done from sapta dhatu saara but to highlight predominance or importance of shukra among various sites of production it is quoted that shukra is ojojanaka. Similar understanding can be adopted in production of prostaglandins and it can be said that among various sites of production of prostaglandins seminal vesicles are most important and hence can be quoted as site of production. Functions of prostaglandins in erection of penis, increasing viability of semen, in making female

Fundamental Study on Concept of Ojas

109 genital tract more receptive for sperms, helping sperm for capacitisation and finally in penetration of ovum prove its vital role in process of fertilization. This can be compared to karma of ojas, which is explained as it helps jeeva to descend in other words helps in formation of shukra shonita samyoga. Deficiency of prostaglandins in infertile men further strengthens these claims.

Role of prostaglandins in implantation of ovum, maintenance of pregnancy and pivotal role in physiology of pregnancy shows that they are not only essential in fertilization but also in maintenance and development of fetus. This can be compared to role of ojas as garbha saara and its importance in garbha vruddhi. Change in relative proportion of prostaglandins being doubted as cause of pre-eclampsia, which is most common (more incidents are prevalent) in eighth month of pregnancy can be compared to ojo asthiratva in ashtama / eighth month of garbha avastha. However it still needs more studies to conclude, as role of prostaglandins in pre-eclampsia is not completely known. Role of prostaglandins as therapeutic agents for abortion further supports these claims. Role of prostaglandins in maintaining patency of foramen ovale in foetal life can be compared to function of garbha hrudaya sthita ojas.

Role of prostaglandins as a controller of coronary blood flow, its inhibitory actions on platelets aggregation and thus in turn clot formation can be compared to karmas of ojas, which does dharana of hrudaya. In a scenario when complete understanding of cardiac physiology is not achieved and role of prostaglandins in it being extensively studied, it cannot be said that prostaglandins are most important regulator of cardiac physiology but at the same time it cannot be overruled. According current researches it is very clear and accepted that they are one of important regulators of cardiac physiology. As far as pharmacology and therapeutics of neonatal cardiology are concerned prostaglandins are very important life saving drugs. As it plays an important role in medicine it may have similar role in physiology too. Renal prostaglandins and their different functions at various levels in kidneys is a topic in limelight in almost all renal pathologies. It has been proved that prostaglandins protect kidneys from damage in many renal diseases. This can be compared to avasthambhana / supporting of deha avayavas by ojas. Fundamental Study on Concept of Ojas

110 Prostaglandins function as both extra cellular and intracellular ligands and thus help in glucose metabolism. Energy source for human body is mainly glucose oxidation thus prostaglandins help human body to get energy. This can be compared to tushti and pushti karmas of ojas.

Role of prostaglandins in vasodilatation necessary for penile erection, their role in induction of menstruation and control of ovulation shows that they are vital for normal functions of reproductive system in human body. These can be compared to karma of ojas vividha deha samshrita bhava nishpandana.

Prostaglandins protect gastric mucosa from possible harm by gastric secretions which can be compared with deha sthirikarana function of ojas.

Role of prostaglandins in immunity can be compared to bala pushti or balajanana karya of ojas.

Role of prostaglandins in innate immunity can be compared to activation of vyadhi utpatti pratibandhaka bala which is karya of ojas. Prostaglandins are mediators of inflammation, and process of inflammation acts as stimulus for triggering immune response. This can be compared to activation of vyadhi pratyaneeka bala, which is nothing but karya of ojas.

Prostaglandins stimulate

endocrine actions. Few of them are: 1.

Increase in circulating concentration of GH growth hormone. This can be compared with function of ojas as deha vruddhi hetu quoted by Acharya Kashyapa.

2.

Increase in action of adrenals. It can be compared to dhairya, utsaha and pratibha nishpandana, which is karma of ojas as quoted by Acharya Bhavamishra.

3.

Prostaglandins increase/stimulate insulin secretion. They also act as chemical messengers in various reactions and this can be compared with dehasthiti nibandhana karma of ojas. Thus to summarize prostaglandins and ojas similarities it can be tabulated as

follows. Fundamental Study on Concept of Ojas

111 Table No.18 Showing Similarities in physico-chemical properties of Ojas and Prostaglandins Name of Property

Ojas

Prostaglandins

Snigdha

+

+

Guru

+

+

Sheeta

+

+

Soumya Nature

+

+

Sandra

+

+

Shlakshna

+

+

Vivikta (Shorter biological

+

+

active life)

Table No.19 Showing Similarities in Functions of Ojas and Prostaglandins Name of Function Part of narashukra (semen) Functions in garbha utpatti Role in garbha poshana and dharana Role in cardiac physiology Asthiratva, as cause of preterm labor Dehasthiti nibandhana Deshasamshrita bhavas nishapandana Protect human body from external harmful stimulus Deha dharana Deha preenana

Ojas + + +

Prostaglandins + + +

+ +

+ +

+ +

+ +

+

+

+ +

+ +

Table No.20 Showing Other Similarities in Ojas and Prostaglandins Title

Ojas

Prostaglandins

Close relation with shukra

+

+

Utpatti from ahara

+

+

Thus these are few of similarities between prostaglandins and ojas. One more point to be noted is there are certain differences also; one among them is certain varieties of prostaglandins are mediators of inflammation which may be cause of allergic diseases and some other conditions. This scenario has created an impression Fundamental Study on Concept of Ojas

112 in medical fraternity, as there are two types of prostagland ins one which is good and another which is bad. In fact there is no such classification of prostaglandins. All prostaglandins are essential only provided they are in appropriate amount in body. Disease creating prostaglandins are also essential when in normal limits. This can be compared to ojo vruddhi which is associated with vatadi vruddhi which can also create diseases. One more point to be noted is increase does not always mean vruddhi. It is some times result of reaction of body to pathologies interfering with normal conditions. Increased quantity of immunoglobulins in AIDS , increased temperature in inflammation are few of the examples where quantitative increase is seen but it is in fact response of body to external stimulus . Thus these quantitative increases from modern science can not be always compared to vruddhi of Ayurveda. Another important difference is apara ojas is supplied thourgh ojovaha dhamanis all over the body, current knowledge of prostaglandins does not explain any such phenamenon.

Regarding deficiency and increase not much literature is available. Ongoing researches have shown impaired immune response in prostaglandin deficiency which is similar when compared to bala kshaya by ojokshaya. Various researches are going on which are supposed to bring out a more comprehensive picture of role of prostaglandins in human body.

Method of approach to understand anatomy, physiology, process of disease formation and treatment are entirely different in modern medicine and Ayurveda. Owing to these differences it’s very difficult to find descriptions of same type of dravya in both these literatures. No perfect matching can be done but still an attempt is done here. It can be said that in above said contexts there is high degree of similarity in ojas and prostaglandins and prostaglandins is nearer equivalent of ojas.

Immunological basis of Human Body Various scholars of Ayurveda have compared immunity with bala. Immunity is a process/karma. As per Ayurveda, karma has to be associated with dravya. Karma is not independent but it is always having ashraya in dravya. Thus the action or function of immunity must and should have structural basis in human body. Here the structural basis will be a dravya and function will be karma/karya. In the similar Fundamental Study on Concept of Ojas

113 manner bala / immunity is karya, where as structural basis of immunity can be compared to ojas.

Different structural basics of immunity are: 1.

T Lymphocyes

2.

B Lymphocytes

3.

Natural Killer Cells

4.

Macrophages

5.

Dendrite Cells

6.

Neutrophills

7.

Eosinophils

8.

Mast Cells

9.

Basophils

10.

Epithelial cells

11.

Thymus

12.

Lymph nodes

13.

Spleen

14.

Mucosa associated lymphoid tissue. (MALT)

15.

Bone marrow

These are among the body components which have a role to play in immunity. As previously quoted ojas is formed from saaras of different dehadhatus. These cells can be compared to deha dhatus, which synergistically give rise to function of protection of human body i.e deha dharana in the form of ojas. Concept of dhatu saaras is those parts of dhatus having more pureness. Naturally these are having more strength or purity of gunas as well karmas of corresponding dhatus. One example of this is rakta dhatu does function of jeevana in deha among various fractions of rakta dhatu those which are having more important role in this function can be called as rakta dhatu saara. Modern co- relation of rakta dhatu is it self a point of discussion but it is out of purview of this study, so accepting established co relation it can be compared to blood of modern science. Among various components of blood hemoglobin has important role in carrying oxygen which can be compared to jeevana function of rakta and thus hemoglobin can be called as rakta dhatu saara .Similarly Fundamental Study on Concept of Ojas

114 various organs, tissues which help in process of immunity can be compared to deha dhatus. Relation between these various body components and their co relations in Ayurvedic view are taken as basis to ascertain these components in relation to sapta dhatus. Current widely accepted versions of co-relations are consolidated and taken from various Shareerakriya text-books including Shareerakriya Vijnyana (Dr. R.R.Desai), Abhinava Shareerakriya Vijnyana (Dr. P.V. Sharma), Ayurvedeeya Shareerakriya Vijnyana (Dr. K.P. Vyas) and many others are taken as basis of this comparison. Table No. 21. Table showing Comparison of Structural basis of Immune structures

Bone Marrow

Organs from modern medicine Bone Marrow

Approximate Ayurvedic Equivalent Majja, sarakta meda

Thymus

Thymus

Kantha (Kapha sthana)

Lymphocytes

Lymph

Rasa dhatu

Tissue Macrophages

All Tissues of Body

All dhatus

Dendrite cells

Spleen and Lymph nodes

Raktadhatu, Twak/Mamsa,

Name of Structure

Rasa dhatu Natural Killer Cells

Lymphocytes

Rasa dhatu

Granulocytes

Blood

Raktadhatu

Basophils

Blood

Rakta dhatu

Mast cells

Cells of connective tissue, whole body

Asthis/Snayu, Sarvashareera

These can be compared to different deha dhatus of shareera from which saaras come together and this saara collectively is called as sarva dhatu saara i.e. ojas. Fluid nature of ojas, its quantification in bindus and anjalis, circulatory nature signifies that ojas should be a semisolid or liquid substance in nature. The humoral secretions / components of immunity which are secreted by above quoted structural basis can be compared to ojas. Important two humoral secretions are: 1.

Immunoglobulins

2.

Cytokines. Fundamental Study on Concept of Ojas

115 Immunoglobulins These are having high molecular weight, ranging from 15,000 to 900,000. This can be compared to guru guna of ojas. These are glycoproteins in structure, which signifies towards madhura rasa of ojas. Immunoglobulins attach to the antigen, which can be compared to (Shlish aalingane shleshma) shlaishmika bhava. Quantification of immunoglobulins in human body can be done from serum content of human body. Serum content of human body can be roughly taken equa l to that of plasma. Total plasma volume in a person is 5 % of body weight. Applying this to a normal 70 kg healthy man normal plasma volume becomes 3500 ml. Thus quantity of immunoglobulins collectively becomes 11 to 23 mg/ml of serum. (Chart mentioned in review). Calculating it for total plasma volume it becomes (11 x 3,500) to (23 x 3,500) mg/ml. Thus normal range/quantity of immunoglobulins collectively of all types becomes 38,500mg to 80,500mg. Converting it from mg to grams it ranges from 38.5gms to 80gms which can be compared to prakruta pramana of apara ojas which is ardhanjali (80ml) 248 .

Immunoglobulins are glycoproteins of heavy molecular weight, with circulatory nature through human body as a part of plasma proteins, functioning in immunity are having similarity with apara ojas. Total quantity of immunoglobulins also ranges from 38-80 gms with upper limit nearer to apara ojas quantification 80 gm in a normal grown adult as an average. Thus immunoglobulins can be compared to apara ojas in limited aspect of balajanana or as a reason for bala. Other functions of ojas cannot be attributed to immunoglobulins with current knowledge of immunoglobulins. Cytokines Cytokines are hormone like substances. They are secreted not only by lymphocytes and macrophages but also by neurons, glial cells and many other types of cells. The similar aspects of cytokines and ojas are fluidity in nature, capacity of broad range of functions, actions on various tissues and whole body as sthana when compared to that of ojas.

Fundamental Study on Concept of Ojas

116 Role of cytokines in immunity is being studied extensively in modern immunology and has brought out its usages and functions in other systems also. Here aspects related to immune system are only discussed. Role of cytokines in opsonization, stimulation of immune cell production, differentiation

of

types

of

immune

cells,

increasing

phagocytic

activity,

communication between innate and acquired immunity can be compared or taken as liquid factor responsible for initiation, maturation, fastening as well as strengthening of immune response i.e bala and hence can be taken as cause for it. This in turn reflects similarity with functions of ojas. Structurally cytokines are having low molecular weights but they are strong regulators of anabolic processes in immune cell production.

Thus among humoral components of immunity cytokines can be compared to apara ojas which is karana for bala / immunity. In this scenario also there are many functions of ojas other than bala poshana which remain unanswered.

In total rather than comparing one or two components of immunity, total humoral part of immune system including both innate as well as acquired can be understood as dhatu saaras and their collective effect is immune response (bala). These humoral parts collectively can be compared to ojas (sarvadhatusaara). These humoral parts work cohesively with various cells of immune system to achieve protection from antigen. Thus ojas along with dhatu saaras provides basis of immune mechanism which is reason for functio ning of immune response i.e. bala.

Fundamental Study on Concept of Ojas

117

CONCLUSION 1.

Ojas as the word / name itself indicates is of utmost vital importance at the time of srushti, sthiti and laya of the body.

2.

There is no point in life right from womb to tomb where ojas is not playing a significant role.

3.

Ojas is essential for physical and mental well being of an individual.

4.

What this ojas is has been debated upon for by erudite scholars right from Acharya Chakrapani to Acharya Ranajeet Rai Desai and others; but none of these descriptio ns fit into the exact and comprehensive discussion of ojas, in this work a honest effort has been made to explore the exhaustive literary survey of ojas from our revered classics and later period compilations.

5.

Among the several etymological derivations newer and newer explanations are latent in the meaning of ojas.

6.

Among the various equivalents for ojas prostaglandins and immunological basis are coming nearer the comprehensive description of ojas.

7.

Further literary, experimental, clinical researches are essential to know the truth in an extensive manner.

Fundamental Study on Concept of Ojas

118

Recommendations for Future Studies 1.

Literary studies on various concepts related to ojas such as bala, dhatu saara can be carried out, this will help not only in better understanding of relatio n between ojas and these entities but also reveal role of these factors in controlling or increasing ojas.

2.

Experimental studies for laboratory analysis of various aahara and aushadhas quoted in classics for increasing ojas in order to find out their active ingredients which may help in better understanding of bio chemistry of ojas.

3.

Diseases which are having ojokshaya quoted in sampraptis are to be studied in depth in order to find out role of ojas in samprapti of these diseases and will help to do samprapti bhanga in a better manner.

4.

Clinical studies to evaluate effect of ojovardhaka treatments quoted in classics are to be carried out.

5.

Various different clinical studies for evaluation of role of ojas in rasayana, positive health, disease prevention, better treatment options, prevention from complications and prevention of relapse of diseases are to be carried out.

Fundamental Study on Concept of Ojas

119

SUMMARY Ojas word is krudanta pratipadika of dhatu “ubje-bale”l. Lexions quote bala, deepti, avashtamba etc., as meaning of ojas. According to Ayurvedic classics it can be understand as essence of sapta dhatus of shareera. Ojas is a panchabhautika vyakta dravya, snigdha and soumya in nature. Guru, sheeta etc. ten gunas point towards its anabolic nature and colour towards contribution from both mantruja and pitruja sides. Ojas is a separate entity from dosha, dhatu, malas, upadhatus and bala. It can be defined as soumya dravya having sthana in hrudaya sarva shareera which is saara of rasadi sapta dhatus. Ojas is of two types para of apara. Para resides in hurudaya and has normal average quantity equal to eight drops. It does not undergo vrudhi or kshaya but nasha of this can happen, which leads to death. Apara ojas is situated in sarva shareera; its normal quantity is swaardhanjali. This can undergoe vruddhi and kshaya; jeevaneeya gana, ksheera are important drugs and rasayana, vajeekarana are important treatment measures in treatment of ojokshaya. Hrudya and manaskara dravyas along with prashama and jnana are also have a major role. Ojas has very large range of karmas few important among them are, it helps in initiation and maintainance of samyoga of shareera, indriya satva and atma; coordination between various functions of different dehadhatus, control and coordination of shareerika and manasika functions.

Other functions include

dehadharana, balaposhana. Utpatti of ojas takes place at the time of garbha utpatti from shukra and aarthava samyoga. Its poshana is done by aahara rasa. Ojas is needed for utpatti, poshana and vruddhi of garbha. It is having pivotal role in all the three stages of life. Prakruta kapha, agni / ushma, jeevashonita, rasadhatu, bala are few of the concepts which are also some times quoted as ojas, but are different from ojas. Prostoglandins and structural basis of immune response are concepts from modern medicine which come nearer to comprehensive description of ojas.

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120

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