Balam (बलम्)
The word 'Bala' refers to the strength of the body. It also indicates ability of the body or part of the body to protect oneself against various harmful factors. In Ayurveda, some of the body components have also been called as Balam owing to their desirable attributes and function of protecting body against multiple stressors. It is considered as the key factor in making body susceptible to diseases causing agents and allowing diseases to develop in the body or mind. Thus, one can find that term 'Bala' is frequently used to indicate Vyadhikshamatwa (immunity) of the individual in addition to the strength.
Introduction
Ayurveda describes describes process of disease development in unique way. Weakness of the body building tissues i.e. dhatus along-with vitiation of doshas is considered to be the primary step in development any disease. Thus, Ayurveda lays great emphasis on maintaining high strength of all the Dhatus. Balam is the entity which represents this strength constituted by all 7 dhatus. This strength physical as well as mental. Naturally, when this strength is present in body, it can fight against various diseases by its own. Appraising this role of Balam in protecting body from harmful factors, it is also correlated with immunity and immune system of the body. Ayurveda acharyas have advised to assess this Balam of the individual before planning treatment for anyone. While offering knowledge about measures to prevent and treat multiple diseases, Ayurveda acharyas have given great importance to maintenance of this Balam at each and every stage of clinical management as well as conducting surgical procedures.
Definition
The word Balam has been used invariably for strength of mind, body and its components. It also stands for immunity and immune system in normal state.[1] From the clinical perspective, Balam has been correlated with 2 entities viz. normal Kapha dosha and Ojus present in the body.
Ojus as Balam
According to Acharya Sushruta, 'Balam' is the synonym of 'Ojus'. Ojus is the quintessence of all 7 dhatus. It is also known as bioenergy or body component that helps in sustaining life. It is formed at the end of dhatu level pachana (metabolism) and it is believed to be teja (quintessence or cream) of all these dhatus.
तत्र रसादीनां शुक्रान्तानां धातूनां यत् परं तेजस्तत् खल्वोजस्तदेव बलमित्युच्यते, स्वशास्त्रसिद्धान्तात् || (Sush. Samh. 15.19)[2]
Kapha as Balam
Among 3 doshas controlling bodily functions, Kapha is the one that performs the function of strengthening and lubricating the body. Thus, 'Balam' also denotes the Kapha dosha in Prakrt awastha (normal state). Acharya Charaka has stated that role of Kapha dosha in balanced state or role of Ojus is same as Balam. Thus, Balam has also been defined as the kapha dosha in unaltered, non-vitiated or natural state.[1]
प्राकृतस्तु बलं श्लेष्मा विकृतो मल उच्यते| स चैवौजः स्मृतः काये स च पाप्मोपदिश्यते||- (Char. Samh. 17.117)[3]
Role of Balam
Acharya Sushruta has clearly described various functions or effects of having balam. He has stated that, if an individual has enough strength then he can benefit in various ways[1] as below,
- Nourishment and stability of Mamsa dhatu ( the muscular tissues of the body) can be
- Ability to perform various tasks efficiently
- good complexion, clearness and pleasantness of voice along with
- clear, efficient working of all the organs either external like Jnyaanendriya (sense organs) or Karmendriya (organs with motor functions) and internal like Manas (mind), Aatma (spirit), etc
तत्र बलेन स्थिरोपचितमांसता सर्वचेष्टास्वप्रतिघातः स्वरवर्णप्रसादो बाह्यानामाभ्यन्तराणां च करणानामात्मकार्यप्रतिपत्तिर्भवति ||२०|| (Sush. Samh. Sutrastanam 15.20)
Classification of Balam
Further Charaka also classifies Bala as three types namely
- Sahaja (natural),
- Kalaja (seasonal and age) and
- Yuktikrita (act of intelligence). (Char. Samh. Sutra. 11.36)
Among the three, the Yuktikrita type is explained as the Bala that is developed by activities specially performed for increasing the same. These interventions include various exercises, Yoga, food articles and drugs having Rasayana (~a general tonic that nourishes all the tissues of the body) and Vajikarana (~an action that involves nourishment to the Shukra primarily) properties. According to Chakrapani, the food includes the articles like meat, ghee, etc. and activities includes rational practice of rest and exercise while Yoga refers to various medicinal preparations that are used in the treatment as Rasayana and Vajikarana. The concept is more towards the explanation of acquired immunity. This also tends towards the explanation of concept regarding bioenergy. In this context, Bala is considered as effect of the food, medicine or activities which are having the action of Balya.
Balya as karmas in Ayurveda
The action Balya is defined as “Balaaya hitam balyam” which refers to substances those are beneficial and tend to increase Bala of an individual.[7]
Balya action possesses different dimensions which are to be assessed to ascertain complete action with respect to a given drug.
Emergence of concepts of immunity, bioenergy and nutritional supplements in the contemporary science have given an opportunity for scientific validation of concept of Bala and related Balya action.
Strength promoting drugs (Balya dravya)
Bala (Sida cordifolia), Atibala (Abutilon indicum), Ashwagandha (Withania somnifera), Shatavari (Asparagus racemosus), Guduchi, Endri (Bacopa monnieri), Rushabhi (Mucuna prurita), Nikochaka Payasya, Katuki, Ripened fruit of mango, Rushyaprokta, Vidarikanda (Pueraria tuberose), Vatam (almond) Akshotaka, nikochaka (pista), Bhallataka (Semicarpus anacardium), Guduchi (Tinospora cordifolia), Haritaki (Terminalia chebula), Amalaki (Emblica ofcinalis), Bibhitaki
Assessment of Balam
Balam Vyayamshaktya
Methods of examination of bala is mentioned in classical Ayurvedic texts, is mostly based on anumana pramana(inference).
1. Deha bala : Deha bala is examined by i. Vyāyāma śakti19: It is also explained through the samyak lakshana of vyāyāma (sign of appropriate exercise)20 . a. Sweda gamana: Perspiration. b. Swas vriddhi: Enhanced respiration. c. Gatra laghava: Lightness of the body. d. Hridaya uparodha: Inhibition of the heart and such other organs of the body.
2. Mānasika bala is examined by - Utsāha (Enthusiasm)21:
3. Deha and manashik bala: Prakrita doshas (normal humor) are the bala, so prākrita doshas can be explained only through their karma (action) and Rakta is also responsible for the formation of bala. Hence Viśuddha rakta can be explained through its karma (action). Some karma(action) responsiblefor deha bala (physical strength) and some are for manashik bala (mental strength). i. Karma (action) of vata dosha22: a. Utsāha: Enthusiasm; b.Ucchvāsa: Inspiration; c. Niśwāsa: Expiration; d. Cheṣṭa: Movements; e. Sama dhātu gati: Normal metabolic transformation of dhātus; f. Mala mutrādi gati : Proper elimination of excreta ii. Karma(action) of pitta dosha23: a. Darśana: Good vision; b. Pachana: proper digestion; c. Ushna: normal temperature; d. Kshudha: Hunger; e. Trishṇa: Thirst; g. Śarīra mriduta: Softness of the body; h. Prabha: Lusture; i. Prasāda: Happiness; j. Medha: Intelligence iii. Karma (action) of sleshma dosha24: a. Sneha: Unctuousness; b. Sandhi bandha: Cohesion; c. Sthirata: Steadiness; d. Guruta: Heaviness; e. Vrishata: Virility; f. Śāririk bala: Strength; g. Kshama: Forbearance; h.Dhriti: Patience; i.Alobha: Altruism. iv. Karma (action) of Rakta dhatu25: a. Varna Prasāda: proper complexion; b. Māmsa puṣṭi: Nourishment of māmsa dhātu; c. Jīvan dān (sustain life).
The normal state of bala constitutes the following sign in an individual
a. Sthira upachita māmsa : All the dhātus are equally produced and the resultant effect is growth of the body.
b. Sarvacheṣṭa: (Kāyika and mānasika cheṣṭa): Endeavor in physically and mentally.
c. Aprtighāta: Strong working capability with bhārvahanādi
d. Swara varṇa Prasāda: Clear vocal tone and normal complexion
e. bāhya karaṇa: That is specific function of Vak: vachan (speech); Pani: Adana (swap over); Pada: Gaman (movement); Payu: Visarga (excretion); Upastha: Nandana (pleasure). f. Abhyantar karan: Srotra: Sabda(sound); Twaka: Sparsha(touch); Cakshu: Rupa(vision); Jibha: Rasa(taste); Nashika: Gandha(smell) etc. If all the above functions are normal, then we can say bala is in normal state. (Nath et al. CLINICAL EXAMINATION OF BALA (STRENGTH). UJAHM 2015, 03 (04): Page 103-108)
Bala and immunity
Internally bala is expressed through vyadhi kshamatwa. Vyadhi kshamatwa indicates the strength by which a person fights against the disease. Inside that is the process by which vyadhi prativandhyakatwa is provided33. In modern science has also mentioned about immunity. Immunity can be defined as the self preparedness against invasion by microbes which also includes defense against non microbial antigens and malignancy. Classically it is divided into two categories. a. The non- specific immunity or the innate immunity is not affected by prior contact with the invader and it is effective against all without recognizing the specific identities of the enemies i.e Vyadhibala virudhitwa. It is composed of many factors. Firstly the constitutional factor due to which some individuals are more prone to some specific infections but others are not. b. The specific immunity: There is separate mechanism for each and every enemy (antigens).The weapon for one invader will not act against the other hence called specific. This immunity develops properly only when the body is exposed to the specific antigen. i. e. prior contact is essential, but theprovision is inborn, means sahaja. The specific immunity may be active or passive. Active immunity is developed within the body by the lymphocytes against antigens introduced in to the body i. e. vyadhi utpada prativandhakatwa. The passive immunity occurs due to transfer or introduction of antibodies from outside. It is a readymade immunity and can act immediately but it is short lasting. (Nath et al. CLINICAL EXAMINATION OF BALA (STRENGTH). UJAHM 2015, 03 (04): Page 103-108)