Vyadhikshamatva: The Essence of Resilience in Ayurvedic Wisdom

This study critically explores the Ayurvedic concept of Vyadhikshamatva (immunity) and its significance in disease prevention. While Ayurveda emphasizes disease prevention as its primary objective, the exploration of immunity in the post-independence era has faced neglect, only to regain attention with government initiatives promoting immunization schedules. This research aims to comprehensively understand the relationship between immunity and lifestyle factors as outlined in ancient Ayurvedic texts. Factors such as digestive factors (Agni), diet (Ahara), sleep (Nidra), physical activity (Vyayama), mental stability (Satva), and rejuvenators (Rasayana) are identified as critical contributors to immune function. By synthesizing insights from classical Ayurvedic literature and contemporary scientific findings, this study bridges traditional knowledge with modern understanding. The systematic presentation of immunity-influencing factors contributes to holistic approaches to health and wellness.


INTRODUCTION
To maintain the health and prevent from diseases is Vyadhikshamatva.Acharya Charaka has introduced the term Vyadhikshamatva in Ayurveda.It means all Doshas are neither of equal strength nor all the bodies capable of resisting disease equally.Vyadhikshamatva has direct role with respect to disease incidence and progress, when etiological factors come in contact with the body, it results in diseases.At the same time, the body tries to resist the disease either to avoid its manifestation or to suppress its intensity.Chakrapanidatta expounds it as "Vyadhiksamatvam Vyadhibala Virodhitvam Vyadyutpada Pratibandhakatvam Iti Yavat" i.e., the individual resistance to disease includes both the capacity of attenuation of the manifested disease as well as the prevention of the unmanifested one. [1]ccording to above quotation Vyadhikshamatva can be understood as follows.1. Sharirabala, opposite to the Vyadhibala which is already manifested (Resistance to the disease) is "Vyadhibala-Virodhitva".It may be correlated with Yuktikrita Bala or acquired immunity.2. Sharirabala, which oppose the manifestation of the Vyadhi (Immunity for the disease) that is "Vyadhi-Utpadak-Pratibaandhakatva".It may be correlated with Sahaja Bala or innate immunity.

Materials
Ayurvedic textual materials were referred, mainly Charaka Samhita, Sushruta Samhita, Astanga Hridaya and available commentaries of these Samhitas, for the study.Available modern literature and journals etc.

Factors responsible for Vyadhikshamatva
Vyadhikshamatva depends on the maintenance of the equilibrium of Doshas and the healthiness of Dhatus.The factors which have to be checked while examining a patient have been described by Charaka.Bala (strength) is one of them.

Types of Bala (Vyadhikshamatva)
This Bala (capacity to resist disease) is attainable from three sources i.e.Yuktikrita Bala (artificially acquired) This Bala is acquired by the consumption of wholesome food (ghee, milk etc.), practice of ideal regimen (exercise etc.) and by the appropriate use of Rasayana and Vajikarana drugs.This can also be generated in the body by inoculating the various toxic antigens in the body in low dose forming antibodies against them in the body to fight against the future disease.The Ayurvedokta example of 'Vishkanya' is one such example of Yukti Krita Vyadhikshama Bala.

Bala Vridhikar Bhava
Acharya Charaka has described Bala Vridhikar Bhava to improve strength of the body as follows.
1. Desha (birth place) -Birth of a person in a country where people are naturally strong.2. Kula (family) -Birth in a race of strong people.
3. Kala (time) -Birth at the time when peopleare naturally gain strength.
As per Acharya Charaka at the end of the Visarga Kala and at the beginning of Aadana kala the strength in human beings is maximum.4. Sukhascha Kaalayoga -Favorable conditions in all aspects leading to good strength.
5. Beeja Kshetra Sampat -Excellence of Beeja (Sperm & Ovum) and Kshetra (Uterus) qualities.6. Ahara Sampaccha -Excellence of nourishment.Bala is achieved by proper combination of the intake of wholesome food like Rakta Shali, Mudga Yusha, Saindhava, Amalaka Other regimen to maintain proper Bala like proper rest, exercise and appropriate use of Rasayana-Yogas.7. Shareer Sampaccha -Excellence of bodily constitution.Acharya Charaka has mentioned those who have well compact body are strong otherwise weak.8. Satmyasampaccha -Excellence of suitability substance conducive to an individual is called "Satmya" and the use of such substances result in the wellbeing of that individual.9. Satvasampaccha -Excellence of the mind.On the basis of Bala, Satva is of three types -Pravara, Madhya and Pravara-Satva-Purusha is called as Satva-Sarapurusha.Satva-Sarapurusha with small body structure will be able to tolerate different type of disease states.10.Swabhav Sampaccha -It refers to the person's engagement in strength increasing measures.11.Yuvan (youth) -An individual has good strength in middle age as compared to childhood and old age.12. Karma (Exercise) -The Karmaj Bala here refers to the strength obtained through exercise.The exercise tones the muscles and arouses the appetite and boosts the immunity.13.Sanharsha -It is the orgasm obtained after sexual intercourse.This releases the happy endorphins in the body which gives pleasing sensation and happy and contended mood.Ayurveda propounds that prevention is an equally important aspect of disease management as cure and thus, strengthening the immune system, is a natural way to help the body fight against the diseasecausing pathogens.

Relation between Immunity and Ojas
Chakrapanidatta says that Ojas, which is Sara or essence of all Dhatus.It is directly related to the strength of the body.Hence immunity is also dependent Ojas.It is also known as an Uttamapranayathana (best seat of life).It is observed that in diseases accompanied by profuse tissue loss there is also diminution of strength, Ojas and immunity.This condition is observed in tuberculosis, diabetes, anemia etc.

Type of Ojas
According to Acharya Chakrapanidatta, Ojasa is of two types 1. Para Ojas: found in Hridaya (heart), have a quantity of eight drops and loss of even single drop are fatal to the person.2. Apara Ojas: Ardhanjali Pramana (half Anjali), the depletion of this Ojas is not so deleterious as compared to Paraojas.Ojas and Bala are resultant of Agnivyapara (proper digestion) and assimilation of the wholesome food.So, any impairment in the Agnivyapara and lack of wholesome food will affect the quality of Ojas.

Contributing factors for Vyadhiksamatva
Nonviolence is the best among the promoters of longevity of living beings; Knowledge is the best among promoters of nourishment.Strength, health, longevity and vital breath are dependent on the condition of Agni.When the proper quantity of food and drinks supplied to a person which is commensurate with the power of digestion in the form fuel, which sustains the Agni otherwise leads to abnormal functions.For the maintenance of equilibrium state of Dhatu the following adaptations are essential.Proper use of actions and consumption of food contrary to the properties of place time and the self.Avoid over utilization and improper utilization of time, intellect and sense objects.Non suppression of impelled urges.Do not indulge in activities which are beyond one's own capacity

DISCUSSION
Vyadhikshamatva in Ayurveda.The process of preventing of diseasedevelopment and capacity to resist disease are jointly known as Vyadhikshamatva.Chakrapani has described this in two aspectsantagonistic to the strength and virulence of disease (Vyadhi Bala Virodhitva) and thecapacity to inhibit, contain or bind the causes on factors of disease (Vyadhi Utpadaka Vibandhakatva).
Vyadhi Bala Virodhitva is concerned with the action or process after the disease has manifested in the body.This process indicates the furtherescalation of the virulence of the disease is inhibited and the diseasesprocess is contained.Vyadhi Utpada Vibandhakatva controls the disease during the Samprapti only.This is actually the prevention of the manifestation of disease.
According to Charaka, not all human beings are equally capable of Vyadhikshamatva.This is due to the different nutritional status of theindividuals because Ojas, Bala and Vyadhikshamatva are dependent onnutritious food.A change in the nutritional capacity of food leads to thechange in the Bala and Vyadhikshamatva.It may also be further pointedout that the constitutional status or Prakruti also differs from individual to individual and therefore the Vyadhikshamatva.In Ayurvedic literature, the natural inherent strength or power of thebody which is responsible for the health is termed as Bala.Bala dependsupon the health status of Dhatu, Prakruti, Desha, Kala and Ojas.Bala is classified into three types -Sahaja, Kalaja and Yukti Kruta.Sahaja Bala refers to the inherent characteristics property of an individualpresent since birth.And this is formed from the time of formation ofGarbha based on excellence of Shukra and Arthava.The understanding of Sahaja Bala resembles to the innate immunity.
Innate immunity refers to nonspecific defence mechanism that come into play immediately orwithin hours of an antigen's appearance in the body.These mechanismsinclude physical barriers such as skin, chemicals in the blood and immune system cells that attack foreign cells in the body.Kalaja Bala refers to the strength attained by the individual due to theimpact of seasonal variation and ageing phenomenon, which is temporary.In modern science, it resembles the acquired or adaptive immunity.
Specifically mentioning, the immunity developed by an individual afterany infection in due course of subject's life.The third type mentioned is the Yuktikruta Bala.It is gained by the planned implementation of combination of diet, medication and otherregimen by the patient as planned by the physician.In modern medicalliterature it is the acquired immunity where in it includes active immunityinduced by vaccination and passive immunity due to administration of antibody containing preparation.In normal state, in a healthy human body -Vata, Pitta and Kapha Doshairrespective of opposite qualities coexist each other rather than contradicting each other.This is termed as Sahaja Satmya, which the conventional system coined as the so called immune tolerance.Hence, this is the reason why the body's own immune cells are not attacking self from Ayurvedic point of view.
But, due to the influence of Daiva (pastdeeds or unknown factors) or due to Svabhavika Karanas (in which we can include all the probable theories or mechanism of initiating autoimmunereaction such as microbial, genetic, immunological) potentially pavingway to imbalance or disequilibrium or disability to the Sahaja Satmya, there by the immune cells (leucocytes) lose the ability to identify self fromnonself or foreign agents.Functioning of Dosha (ojovisramsaas it is the malfunctioning and displacement of Dosha.They manifestation of diseasesspectrum of autoimmune disorders indifferent body parts depend on the cause and the site engaged by the cause.To be precise the area where Kha Vaigunya has been manifestedprogress to the Dosha Dushya Samurchana and ultimately culminates inthe manifestation of disease.Even in the modern medical literature theautoimmune disorders are classified as organ specific and organ non -specific or systemic based on the auto antibodies engaging the site. As there is Prakopa of Vata and Pitta there is no question in the status of Kapha.There will be comparative reduction of Kapha or to an extendMalarupi Kapha is formed (altered leucocytes).Kapha Dosha is acknowledged as Balakrut i.e. confers strength to the body.Bala is one ofthe synonyms of Kapha Dosha.Bala can be interpreted here as theSlaishmika Ojas or Apara Ojas which bestows Vyadhikshamatva Shakti i.e. power to resist and overcome the forces or factors which bring aboutdiseases and decay.To be precise according to Acharya Dalhana, Ojas is the essence of all Dhatus which are Moortimat.So, Ojas is a substance (that can be interpreted as the white fraction ofbloodthe white blood cells or leucocytes) and the Bala imparted is the functional outcome or component.Both are decided by Kapha Dosha even though Vata and Pitta has its ownrole in judgment and attack.When Anyadosha (exceptKapha dosha) Prakopa occur, it cause Kshaya to Kapha relatively or formation of Malarupi Kapha (altered leucocytes) ending in immune system malfunctioning.

CONCLUSION
The concept of Vyadhikshamatva made its appearance as a result of observations.It was noticed that in spite of living in same infected surrounding and utilization of unwholesome and contaminated food and drinks only some persons get affected while others remain unaffected.It was also seen that some of the diseases persons get rid of their disease even without treatments.The occurrence or non -occurrence, mildness in every aspect forced the ancient scholars to think of those very factors which were responsible for these inter-individuals variations.The same was named as Vyadhikshamatva by acharya charak.The letter scholars and commentator gave some concept and tried their best for making concerning principles.It was indicative of some internal energy or force latter on describe as Oajas or Bala.However the relation between Bala and Oajas is parallel to that relation between cause and effect or mass and energy.Oajas is known by Upachaya of all Dhatus while Bala is indicated by work.Thus Oajas and Bala represent the outer and inner aspects of same things.The Oajas is not only providing the power of resistance to diseases but it is source of mental and physical energy and strength.So Oajas should always been restored because it is root cause or pillar for diseases free condition.

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Ojovisramsa: Dalhana and Chakrapanidatta explain Visramsa as leakage of Ojas from the Dhatuvaha Srotansi or the impairment of the distribution of Ojas to the Dhatus.The symptomatologies associated with Visramsa are flaccidity of joints, weakness of the body, displacement of Doshas and obstruction of activity.•Ojovyapath: the condition is explained by Chakrapanidatta as the diminution of natural qualities of Ojas by the vitiated Doshas.Dalhana explains this as a movement of Ojas away from the natural state as a result of its interaction with vitiated Doshas and Dhushyas.It presents the following symptoms, Sthabdagurugatrata (inertness and heaviness of extremities), Vatasopha (swelling due to Vata), Glani (feeling of fatigue), Varnabheda (discolouration of the skin or change of complexion), Tandra (drowsiness) and Nidra (sleepiness).• Ojakshaya: The Kshaya of Ojas is brought about by Abhigata (trauma), Kshayat (diminution of dhatus), Krodha (anger), Soka (grief), Dainya (anxiety), Srama (exhaustion) and hunger (Kshudha).The symptomatology of Kshaya of Ojas includes: Murcha (loss of consciousness), Mamsakshaya (wasting of muscle), Moha (stupor), Pralapa (delirium) and Marana (death).Dalhana says that here the normal function of Bala is also impaired.