Ojas is the vital essence of the body, a subtle force that incessantly works to keep the body, mind and senses continuously refreshed. Ayurveda describes two types of ojas: para ojas and apara ojas.

1. Para ojas is also called the ashta bindu (‘eight drops’), and is located in the heart, representing the tejas of vitality and remaining constant in the body until death. Thus, para ojas is jiva, the life force that separates the animate from the inanimate.

2. Apara ojas, also called ardhanjali (‘one handful’), is in a continual state of flux, derived directly from the dhatus, circulating throughout the body in the maintenance of health. References to the term ojas most commonly refer to apara ojas, and so likewise in this text unless otherwise stated.

Ojas is similar to the properties of Kapha, and thus those with a Kapha prakriti typically display an abundance of ojas. This relative abundance of ojas provides for all the beneficial qualities seen in a Kapha prakriti such as forbearance, generosity, happiness, and strength. According to the ancient Vedic agni-somiya principle, ojas is the feminine counterpart of the masculine agni, representing lunar characteristics such as the ability to nurture, support, shelter, and pacify. Agni, in contrast, represents solar characteristics such as the ability to consume, destroy, expose, and invigorate. Both of these principles are mutually dependent upon each other, representing the duality of being.

As mentioned earlier, ojas is the refinement of shukla and artava, and is the final essence of the dhatus. This process of dhatu transformation involves the subtle, discriminative powers of agni. Thus, ojas, as the essence of the dhatus, is dependent upon the function of agni. And, in turn, ojas continuously sacrifices itself to nourish agni, ensuring the health of the dhatus and the continual replenishment of ojas. Thus ojas both feeds on and is fed to the dhatus.

The principle function of any kind of therapy in Ayurvedic medicine is based upon the dynamics of this metabolic cycle. After any kind of shodhana (‘purificatory’) therapy in which the dhatus are cleansed, a corresponding rasayana (‘rejuvenative) treatment is begun to rebuild the status of ojas. This nourishment of ojas in turn nourishes agni, providing the ability of the dhatus to become strong and healthy. In modern clinical practice however, without the convenience of in-patient facilities, a useful approach in chronic conditions is to alternate between shodhana and rasayana, as the treatment of a given condition may plateau in effectiveness over time. In such chronic situations there may not be the tissue resistance (‘bala’) to fight an all-out battle, and the body needs to be nourished between bouts. Additionally, the strength of a remedy should be given according to the strength of the patient. In certain cases where the downward spiral of toxicity (‘ama’) has resulted in significant weakness and degeneration, as in cancer, shodhana and rasayana are used concurrently.

The status of ojas can be assessed by the luster of the eyes, the strength of limbs, the state of the mind and senses, and by the state of the aura. The greatest concentration of ojas is found in the reproductive tissue, which is to say, the needs of reproductive function are served first in a hierarchical fashion among the various physiological systems. In normalcy, ojas is distributed otherwise equally all over the body. In acute disease the flow of ojas is blocked, and in chronic disease the flow of ojas is deficient.

In the sexual act ojas concentrates in the reproductive organs to create life (jiva), but it is in the creation of this life principle that a ‘little death’ (la petite mort) is brought to ojas, i.e. the orgasm. In men, the continual depletion of semen results in the loss of ojas, and hence, a weakening of physiological function. In light of this and for several other reasons, excessive sexual activity is discouraged and guidelines are provided for appropriate sexual activity in accordance with the seasons. Among some Tantric practices however, a sexually active man suppresses the ejaculation of semen during copulation, and by utilizing various techniques, uses this energy to awaken kundalini. As a man ages, the dynamic and masculine aspects of his fertility slowly decline, allowing the more feminine aspects of his nature to awaken. Measures taken during this time of life balances this dual aspect of male sexuality, while supplementing the declining male essence.

For women however, the dynamic between ojas and the andanu (ovum, ovaries) is somewhat more complex. Physiologically, a woman is born with several hundred oocytes, which are representative of her fertility essence, just as semen is for a man. Unlike men, who must constantly generate new sperm cells, a woman draws a limitless supply of ojas from her ovaries until after menopause. The difference between a woman and a man therefore is that a man must constantly supply his reproductive organs with energy, whereas a woman already contains a large reserve of potential sexual energy. To access this potential, regulatory processes in the brain promote ovulation. These same processes also, in turn, regulate menstruation. Thus, promoting a healthy, normal menstrual cycle helps to regulate ovulation, and makes more ojas available to a woman’s system.

During menopause the number of oocytes is diminished, and as hormonal levels drop off, interrupting the menstrual cycle, there awakens a fire in women. This fire burns away aspects of her feminine essence, and she takes on more of the attributes of a man. Most women experience these symptoms as a kind of hot flushing, which are sometimes quite uncomfortable. These fires can be thought of as an alchemical process by which fires of agni are stoked to convert the feminine essence into the dynamic aspects of spiritual awakening. As she loses the ability to create life, there is a physiological transition that directs a need to confront death. Thus menopause can be a time of great wisdom. On a mudane level hot flushes also serve to liberate stored hormones from fatty tissues to support declining estrogen levels. In some cases special measures need to be taken to protect the ojas from agni. In these cases special herbs are taken to promote ojas and support the remaining elements of her artava dhatu and the production of estrogen and progesterone by the adrenal glands.

The importance of prana cannot be overemphasized when it comes to the issue of ojas. Life is dependent upon the air we breathe, and by the use of breath control methods like pranayama, ojas can be increased and its circulation corrected. Without adequate prana, or in cases where prana is contaminated by pollutants, ojas is decreased. According to Charaka, those that wish to maintain their health and preserve ojas should:

“…avoid unhappiness…(and take) diets and drugs which are conducive to the heart, ojas and channels of circulation… Tranquility and wisdom should be followed meticulously for this purpose.” (Sharma and Dash 1992, 596)