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|title=Kala

|title=Kala

|data8 = July 15, 2022

|data8 = July 15, 2022

|label9 = DOI

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Kala is devoid of any action (nishkriya). Conjunction (samyoga) to one place and disjunction (vibhaga) from another place is essential for any movement.[Cha.Sa.[[Sutra Sthana]] 1/52] This phenomenon is not possible with kala, because it is present everywhere. Kala incorporates sorrow and prosperity in all living beings. [Su.Sa. Sutra Sthana 6/3]<ref name=Susruta/>

Kala is devoid of any action (nishkriya). Conjunction (samyoga) to one place and disjunction (vibhaga) from another place is essential for any movement.[Cha.Sa.[[Sutra Sthana]] 1/52] This phenomenon is not possible with kala, because it is present everywhere. Kala incorporates sorrow and prosperity in all living beings. [Su.Sa. Sutra Sthana 6/3]<ref name=Susruta/>

Kala is the name of ‘The Almighty’, which originated from no one. It is devoid of origin, existence, and destruction. It is responsible for generating natural and deformed [[rasa]] (six tastes mentioned in [[Ayurveda]]- madhura or sweet, amla or sour, lavana or salty, katu or pungent, tikta or bitter, kashaya or astringent) in substances. This means that all substances are devoid of [[rasa]] and potency in the initial stages of development. [[Rasa]] and potency develop after a certain duration of time. These natural [[rasa]]s further get deformed as time continues and substance progresses towards senescence. Kala is the process of transformation into seasons and is thus called ‘parinama’.  [Cha.Sa.[[Vimana Sthana]] 8/48],  [Cha.Sa.[[Sutra Sthana]] 11/42]

Kala is the name of ‘The Almighty’, which originated from no one. It is devoid of origin, existence, and destruction. It is responsible for generating natural and deformed [[rasa]] (six tastes mentioned in [[Ayurveda]]- [[madhura]] or sweet, [[amla]] or sour, [[lavana]] or salty, [[katu]] or pungent, [[tikta]] or bitter, [[kashaya]] or astringent) in substances. This means that all substances are devoid of [[rasa]] and potency in the initial stages of development. [[Rasa]] and potency develop after a certain duration of time. These natural [[rasa]]s further get deformed as time continues and substance progresses towards senescence. Kala is the process of transformation into seasons and is thus called ‘parinama’.  [Cha.Sa.[[Vimana Sthana]] 8/48],  [Cha.Sa.[[Sutra Sthana]] 11/42]

Kala portrays a year (samawatsara) and the state of disease of a patient.[Cha.Sa.[[Vimana Sthana]] 8/125]

Kala portrays a year (samawatsara) and the state of disease of a patient.[Cha.Sa.[[Vimana Sthana]] 8/125]

It is eternal moving time that is concerned with the day/season/year. [Cha.Sa.[[Vimana Sthana]] 8/125] It is not only used by the medical fraternity but also by common people as a calendar.

It is eternal moving time that is concerned with the day/season/year. [Cha.Sa.[[Vimana Sthana]] 8/125] It is not only used by the medical fraternity but also by common people as a calendar.

The year (samwatsar or varsha) contains two ayana (solstitial movement of sun to north or south)

The year (samwatsar or varsha) contains two [[ayana]] (solstitial movement of sun to north or south)

a. Northward movement of sun (uttarayana or adana kala): Duration occurs when ascent of sun or northward movement of sun.

a. Northward movement of sun (uttarayana or adana kala): Duration occurs when ascent of sun or northward movement of sun.

b. Southward movement of sun (dakshinayana or visarga kala): Duration when sun descends or southward movement occurs.

b. Southward movement of sun (dakshinayana or visarga kala): Duration when sun descends or southward movement occurs.

Each of these ayana is divided into three seasons (ritu). Each ritu comprises two months (masa). Each masa has two fortnights (pakshas) – shuklapaksha and krishnapaksha, of 15 days each. This division is assumed as Lunar metrics.

Each of these ayana is divided into three seasons ([[ritu]]). Each [[ritu]] comprises two months ([[masa]]). Each masa has two fortnights (pakshas) – shuklapaksha and krishnapaksha, of 15 days each. This division is assumed as Lunar metrics.

[[File:Kala_Fig_1.JPG|500px|'''Image 1: Division of Kala in a year'''|thumb]]

[[File:Kala_Fig_1.JPG|500px|'''Image 1: Division of Kala in a year'''|thumb]]

2 Nadika = 1 Muhurta (≈48minutes)

2 Nadika = 1 Muhurta (≈48minutes)

33/4 Muhurta = 1Yama (≈3 hours)

3 3/4 Muhurta = 1 Yama (≈3 hours)

4 Yama = 1 complete day or 1 complete night (≈12 hours)

4 Yama = 1 complete day or 1 complete night (≈12 hours)

15 Day night = 1 Paksha (1 fortnight)

15 Day night = 1 Paksha (1 fortnight)

2 Paksha = 1 Masa (1 month)

2 Paksha = 1 [[Masa]] (1 month)

2 Masa = 1 Ritu (1 season)

2 [[Masa]] = 1 [[Ritu]] (1 season)

3 Ritu = 1 Ayana

3 [[Ritu]] = 1 [[Ayana]]

2 Ayana = 1 Varsha (year)     

2 [[Ayana]] = 1 Varsha (year)     

Sushruta classifies kala in similar manner. [Su.Sa. Sutra Sthana 6/4]<ref name=Susruta/> Nimesha is considered the time required to utter a vowel.

Sushruta classifies kala in similar manner. [Su.Sa. Sutra Sthana 6/4]<ref name=Susruta/> Nimesha is considered the time required to utter a vowel.

Herbs are most potent when collected at a time of optimum potency, preserved and used before the decrease in strength (period of saviryataavadhi). The time of administration of medicine is also essential. Date of manufacturing and expiry dates are printed on the label of drugs guiding the patients to use them in a definite period of optimum potency. The physician advises the administration time of drugs because every drug has a specific half time and rate of clearance, indicating the significance of kala.

Herbs are most potent when collected at a time of optimum potency, preserved and used before the decrease in strength (period of saviryataavadhi). The time of administration of medicine is also essential. Date of manufacturing and expiry dates are printed on the label of drugs guiding the patients to use them in a definite period of optimum potency. The physician advises the administration time of drugs because every drug has a specific half time and rate of clearance, indicating the significance of kala.

Time of administration of medicine ([[aushadhasevana kala]]):

Time of administration of medicine ([[oushada sevanakala]]):

   

   

The chrono pharmacology deals with various effects of medications administered at different times. The factors like the circadian rhythm of [[dosha]], and drug-food interactions determine the impact of medicines at other times.  

The chrono pharmacology deals with various effects of medications administered at different times. The factors like the circadian rhythm of [[dosha]], and drug-food interactions determine the impact of medicines at other times.  

'''Role in understanding etiopathology:'''

'''Role in understanding etiopathology:'''

There are three etiological factors of diseases - [[asatmyaindriyartha]] samyoga (incompatible contact of the sense organs with their objects), [[prajnaparadha]] (intellectual error), and kala parinama (being out of harmony with the rhythms and cycles of nature). [Cha.Sa.[[Sutra Sthana]] 11/43]. Kala parinama may occur in three ways: firstly, atiyoga, i.e, by over-manifestation of a season (e.g. excess raining in rainy season), secondly, ayoga, i.e., lesser manifestation of a season (e.g. less rain in rainy season), thirdly, mithyayoga, i.e., unusual manifestation of a season (e.g., high temperature in winter season). The vitiation of air ([[vayu]]), water ([[jala]]), location ([[desha]]) and time (kala) may lead to epidemics (janapadodhwansha). [Cha.Sa.[[Vimana Sthana]] 3/6]

There are three etiological factors of diseases - asatmyaindriyartha samyoga (incompatible contact of the sense organs with their objects), [[prajnaparadha]] (intellectual error), and kala parinama (being out of harmony with the rhythms and cycles of nature). [Cha.Sa.[[Sutra Sthana]] 11/43]. Kala parinama may occur in three ways: firstly, atiyoga, i.e, by over-manifestation of a season (e.g. excess raining in rainy season), secondly, ayoga, i.e., lesser manifestation of a season (e.g. less rain in rainy season), thirdly, mithyayoga, i.e., unusual manifestation of a season (e.g., high temperature in winter season). The vitiation of air ([[vayu]]), water ([[jala]]), location ([[desha]]) and time (kala) may lead to epidemics (janapadodhwansha). [Cha.Sa.[[Vimana Sthana]] 3/6]

Some diseases have a specific duration of pathogenesis. Five types of intermittent fevers (vishama jwara) are described based on frequency and time of manifestation viz. continuous (santata), two times in a day (satata), alternate day (anyedyushka), every third day (tritiyaka), and every fourth day (chaturthaka).

Some diseases have a specific duration of pathogenesis. Five types of intermittent fevers (vishama jwara) are described based on frequency and time of manifestation viz. continuous (santata), two times in a day (satata), alternate day (anyedyushka), every third day (tritiyaka), and every fourth day (chaturthaka).

The predominance of [[dosha]] varies with age (avastha kala) in the following manner:

The predominance of [[dosha]] varies with age (avastha kala) in the following manner:

{| class="wikitable"

{| class="wikitable"

|+ Table 1: [[Dosha]] predominance at various ages

|+ Table 2: [[Dosha]] predominance at various ages

|-

|-

! Avastha kala !! [[Dosha]]s

! Avastha kala !! [[Dosha]]s

*Mridu Koshtha – 3 days

*Mridu Koshtha – 3 days

*Madhyama Koshtha - 5 days  

*Madhyama Koshtha - 5 days  

*Krura Koshtha -7 days  [Cha.Sa.[[Siddi Sthana]] 1/6]

*Krura Koshtha -7 days  [Cha.Sa.[[Siddhi Sthana]] 1/6]

The kala for digestion of this [[snehana]] is longer if administered in more quantity (matra). The quantity of sneha that gets digested in 3 hours is called prathama matra. Similarly the quantities of sneha that require longer digestion are mentioned below. [Su.Sa. Chikitsa Sthana 31/25-29]<ref name=Susruta/>

The kala for digestion of this [[snehana]] is longer if administered in more quantity (matra). The quantity of unctuous substance (sneha) that gets digested in 3 hours is called prathama matra. Similarly the quantities of sneha that require longer digestion are mentioned below. [Su.Sa. Chikitsa Sthana 31/25-29]<ref name=Susruta/>

#Prathama matra: 3 hours

#Prathama matra: 3 hours

As mentioned in Sushruta samhita, 100 years old ghee (ghrita) has properties of pacifying [[kapha]]-[[vata]]. It is efficient in providing strength and good for the eyes and intellect. [Su.Sa. Sutra Sthana 45/110]<ref name=Susruta/>

As mentioned in Sushruta samhita, 100 years old ghee (ghrita) has properties of pacifying [[kapha]]-[[vata]]. It is efficient in providing strength and good for the eyes and intellect. [Su.Sa. Sutra Sthana 45/110]<ref name=Susruta/>

Cauterization (agnikarma) should not be practiced in Summer and Autumn seasons. Bloodletting ([[raktamokshana]]) should be done in autumn.<ref>Kasture H.S. Ayurvediya Panchakarma Vigyana, Kolkata, Shree Baidyanath Ayurveda Bhavan Limited, 16th Edition, 2013; 501.</ref>

Cauterization (agnikarma) should not be practiced in summer and autumn seasons. Bloodletting ([[raktamokshana]]) should be done in autumn.<ref>Kasture H.S. Ayurvediya Panchakarma Vigyana, Kolkata, Shree Baidyanath Ayurveda Bhavan Limited, 16th Edition, 2013; 501.</ref>

   

   

[[Panchakarma]] therapies are effective when done at optimum kala.

[[Panchakarma]] therapies are effective when done at optimum kala.

{| class="wikitable"

{| class="wikitable"

|+ Table 1: Appropriate seasons for [[panchakarma]]

|+ Table 3: Appropriate seasons for [[panchakarma]]

|-

|-

! Season !! [[Panchakarma]] procedure

! Season !! [[Panchakarma]] procedure

| | [[Shishira]] (January-March) || Abhyanga, utsadana, murdhataila

| | [[Shishira]] (January-March) || Abhyanga, utsadana, murdhataila

|-

|-

| | [[Vasanta]] (March-May) || Vamana, udvartana, nasya, dhuma, kavala

| | [[Vasanta]] (March-May) || [[Vamana]], udvartana, [[nasya]], dhuma, kavala

|-

|-

| | [[Greeshma]] (April-June) || Shitapralepa

| | [[Grishma]] (April-June) || Shita pralepa

|-

|-

| | [[Varsha]] (July-September) || Basti

| | [[Varsha]] (July-September) || [[Basti]]

|-

|-

| | [[Sharad]] (September-November) || Tiktasnehapana, virechana, raktamokshana

| | [[Sharad]] (September-November) || Tiktasnehapana, [[virechana]], [[raktamokshana]]

|-

|-

| | [[Hemanta]] (November-January) || Abhyanga, utsadana, murdhataila, jentakasweda, ushnasadana, atapasweda.

| | [[Hemanta]] (November-January) || Abhyanga, utsadana, murdhataila, jentakasweda, ushnasadana, atapasweda.

{| class="wikitable"

{| class="wikitable"

|+ Table 1: Classification of Basti based on days

|+ Table 4: Classification of [[Basti]] based on days

|-

|-

! Type of Basti  !! Duration of days

! Type of [[Basti]] !! Duration of days

|-

|-

| | Karma basti || 30 days

| | Karma basti || 30 days

==Current researches==

==Current researches==

1. Role of kala (time) in kayashodhana ( detoxification of body). <ref>B. Kotturshetti, Yogitha Bali M.R, Gurubasava S. Hiremath. Role of Kaala (Time) in Kayashodhana (Detoxification of Body). Ayushdhara, Vol 7, Issue 1: January-February 2020; ISSN: 2393-9583(P)/2393-9591(O). </ref>, <ref>M D Haidar. Role of Kaala (Time) in Panchakarma (Detoxification of Body). World Journal of Pharmaceutical and Medical Research, 2021,7(3), 117-124; ISSN: 2455-3301. </ref>

1. Role of kala (time) in kayashodhana (detoxification of body). <ref>B. Kotturshetti, Yogitha Bali M.R, Gurubasava S. Hiremath. Role of Kaala (Time) in Kayashodhana (Detoxification of Body). Ayushdhara, Vol 7, Issue 1: January-February 2020; ISSN: 2393-9583(P)/2393-9591(O). </ref>, <ref>M D Haidar. Role of Kaala (Time) in Panchakarma (Detoxification of Body). World Journal of Pharmaceutical and Medical Research, 2021,7(3), 117-124; ISSN: 2455-3301. </ref>

Administration of [[panchakarma]] therapies at the right time, or the kala knowing its importance and utility leads to the success of the treatment.

Administration of [[panchakarma]] therapies at the right time, or the kala knowing its importance and utility leads to the success of the treatment.

India being a subcontinent, has diverse regional variabilities. Everywhere, since the gross diversity in geographical conditions, climatological patterns, food and culture, demands understanding all these variations is necessary. This article elaborated the understanding of this seasonal diversity in relation to geographical variations to better understand seasonal guidelines ([[ritucharya]]).

India being a subcontinent, has diverse regional variabilities. Everywhere, since the gross diversity in geographical conditions, climatological patterns, food and culture, demands understanding all these variations is necessary. This article elaborated the understanding of this seasonal diversity in relation to geographical variations to better understand seasonal guidelines ([[ritucharya]]).

6. Physiological approach towards aharasevana kala (right time for food). <ref>Gayathri Holla. Physiological Approach Towards Aahara Sevana Kaala (Right Time For Food). Journal of Ayurveda and Holistic Medicine (https://jahm.co.in/index.php/jahm/article/view/378)</ref>

6. Physiological approach towards right time for food (aharasevana kala). <ref>Gayathri Holla. Physiological Approach Towards Aahara Sevana Kaala (Right Time For Food). Journal of Ayurveda and Holistic Medicine (https://jahm.co.in/index.php/jahm/article/view/378)</ref>

   

   

The time of taking food (aharasevana kala) plays a vital role in the proper digestion,  absorption and nourishment. The practice of eka  kalaashana (food once a day) is highly beneficial. However,  due to the present lifestyle, taking food only once a day is inconvenient. Therefore, taking food twice a day is adopted.  

The time of taking food (aharasevana kala) plays a vital role in the proper digestion,  absorption and nourishment. The practice of food once a day (eka  kalaashana) is highly beneficial. However,  due to the present lifestyle, taking food only once a day is inconvenient. Therefore, taking food twice a day is adopted.  

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