{"id":688,"date":"2019-08-04T05:39:43","date_gmt":"2019-08-04T05:39:43","guid":{"rendered":"http:\/\/ayurvedanetworkbhu.com\/?p=688"},"modified":"2020-05-09T15:52:29","modified_gmt":"2020-05-09T15:52:29","slug":"kala-sharir-physiological-and-applied-perspectives","status":"publish","type":"post","link":"https:\/\/ayurvedanetworkbhu.com\/?p=688","title":{"rendered":"Kala Sharir: Physiological and applied perspectives &#8211; Dr. Prasad Pandkar"},"content":{"rendered":"<p><iframe loading=\"lazy\" style=\"border: 1px solid #CCC; border-width: 1px; margin-bottom: 5px; max-width: 100%;\" src=\"\/\/www.slideshare.net\/slideshow\/embed_code\/key\/4wX0BziEHcwv05\" width=\"595\" height=\"485\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\" allowfullscreen=\"allowfullscreen\"> <\/iframe><\/p>\n<div style=\"margin-bottom: 5px;\"><strong> <a title=\"Kala Sharir: Physiological and applied perspectives\" href=\"\/\/www.slideshare.net\/AyurvedaNetwork\/kala-sharir-physiological-and-applied-perspectives\" target=\"_blank\" rel=\"noopener noreferrer\">Kala Sharir: Physiological and applied perspectives<\/a> <\/strong> from <strong><a href=\"https:\/\/www.slideshare.net\/AyurvedaNetwork\" target=\"_blank\" rel=\"noopener noreferrer\">AyurvedaNetwork<\/a><\/strong><\/div>\n<div><\/div>\n<div>\n<p>Commentary for a power-point presentation entitled \u2018Kala sharir: Physiological and clinical perspectives\u2019<\/p>\n<table>\n<tbody>\n<tr>\n<td width=\"53\">Slide no.<\/td>\n<td width=\"586\">Commentary<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">1<\/td>\n<td width=\"586\">This presentation is from a seminar on <em>Kala<\/em>. There were 3 resource persons to speak about the concept and application of <em>Kala<\/em> in ayurvedic <em>sharir<\/em>. Two Speakers were respectively from RachanaSharir&amp; Samhita. This presentation is by a Kriya Sharir person. The presentation addresses<\/p>\n<p>\u00d8\u00a0 Issues in understanding of <em>sharir bhava<\/em><\/p>\n<p>\u00d8\u00a0 Concept of<em>kala sharir<\/em> in purview of Physiology.<\/p>\n<p>\u00d8\u00a0 Clinical Applicationof <em>kala sharir<\/em><\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">2<\/td>\n<td width=\"586\">The presentation starts with a virtual clinical scenario. Today\u2019s many joint disorders are needed to be diagnosed properly. There is not merely <em>Pitta-anubandha<\/em> or <em>raktadushti<\/em> in <em>samprapti<\/em>, but distinctly <em>Vishasevana<\/em> is needed to be considered as <em>hetu<\/em>. Chewing tobacco is commonly found <em>hetu. Visha<\/em> tend to vitiates <em>kala<\/em>.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">3<\/td>\n<td width=\"586\">This is again a virtual case of <em>sheetapitta<\/em> not responding to routine managements, unless <em>vishaghna kalpas<\/em> are used.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">4<\/td>\n<td width=\"586\">This virtual scene implies importance of correction of metabolism in <em>pakwashaya<\/em> while treating<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">5<\/td>\n<td width=\"586\">Many scholars interpret Cancer as <em>Arbud<\/em> but <em>upakrama<\/em> and <em>aushadhi<\/em> from <em>arbud adhikarana<\/em> help in cancer a little. Instead use of <em>rasayanaprayoga, jivaniya<\/em> and <em>dhatu prasadaka aushadhi<\/em> and <em>upakrama<\/em> arisen beneficial.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">6<\/td>\n<td width=\"586\">The literature about <em>kala<\/em> can be seen only in <em>Sharir<\/em> and <em>VishaAdhikarana<\/em>. This implies importance of <em>visha<\/em> as <em>hetu<\/em> for vitiation of <em>kala<\/em>. It is also evident that <em>kala<\/em> vitiation by <em>visha<\/em> is an important component of <em>sampraptis<\/em> seen today. Also the interrelationships between <em>kala<\/em> quoted by Dalhana (<em>Pittadhara- Majjadhara<\/em> and <em>Asthidhara- Purishadhara kala<\/em>) are of great importance in clinical practice, particularly for prognosis, complications and management.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">7 &amp; 8<\/td>\n<td width=\"586\">The phenomenon of Life is tried to be understood and defined by different scholars of different disciplines. In a \u2018Science\u2019 publication, Daniel Koshland has enlisted seven processes as seven essential Programs of life.<\/p>\n<p>\u00d8\u00a0 Improvisation<\/p>\n<p>\u00d8\u00a0 <strong><u>Compartmentalization<\/u><\/strong> (In a living structure tisues are needed to be separated by a physical barrier thus leading to compartmentalization)<\/p>\n<p>\u00d8\u00a0 Energy<\/p>\n<p>\u00d8\u00a0 Regeneration<\/p>\n<p>\u00d8\u00a0 Adaptability<\/p>\n<p>\u00d8\u00a0 <strong><u>Seclusion<\/u><\/strong> (&#8220;Seclusion&#8221; is the separation of chemical pathways and the specificity of the effect of molecules, so that processes can function separately within the living system.)<\/p>\n<p>&nbsp;<\/p>\n<p><em>Kala<\/em> is the unique ayurvedic structure\/ phenomenon dedicated for function of compartmentalization as well Seclusion.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">9 &amp; 10&amp;<\/p>\n<p>11<\/td>\n<td width=\"586\">This slide explains how there cannot be one to one comparison of terminology. One ayurvedic sharir term can be comparable to more than one modern terms and vice versa. Also some concepts (like s<em>hukradhara kala<\/em>) are exclusively unique ayurvedic concepts.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">12<\/td>\n<td width=\"586\">One must remember that even a single organ (in a modern perspective) is simultaneously a place for different ayurvedic <em>sharir bhava.<\/em><\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">13<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">14<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">15<\/td>\n<td width=\"586\">This is an important reference from Indu Commentary. Genesis of <em>kala<\/em> is mentioned from the <em>kleda<\/em> (residing \u2018between <em>dhatu\u2019<\/em> or \u2018<em>dhatu<\/em> and <em>ashya\u2019<\/em>) after process by \u2018<em>dhatu-ushma\u2019<\/em>.This verse has not only an embryological significance but also it is significant in context with Nidan &amp; Chikitsa.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">16<\/td>\n<td width=\"586\">Charaka samhita do not mention <em>kala<\/em>. One can say that the phenomenon of <em>srotas<\/em> can be inclusive of same. However it remains debatable.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">17&amp; 18&amp;<\/p>\n<p>19<\/td>\n<td width=\"586\">The important function of \u2018<em>Dharana\u2019<\/em> is structural as well to some extent a functional one.<\/p>\n<p>Differentiating <em>dhatus<\/em> from one another and <em>dhatu<\/em> and <em>ashaya<\/em> from each other is all about the pair of Sandra and <em>Drava<\/em> <em>guna<\/em>. Sandra stands for apt viscosity of the respective. It is <em>vikrut drava guna<\/em> that affects the <em>sandrta<\/em>(composition) of <em>dhatu<\/em>. <em>Drava<\/em> is <em>guna<\/em> of <em>Pitta<\/em> in normal state. Whereas that of <em>Pitta<\/em> and <em>kapha<\/em> in abnormal state.<\/p>\n<p><em>Abhishyandana<\/em> is an important <em>hetu<\/em> and phenomenon in similar regards.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">20<\/td>\n<td width=\"586\"><em>Pittaghna chikitsa<\/em> is advocated for <em>Visha Chikitsa<\/em>. Interestingly <em>kala<\/em> are discussed in <em>sharira sthana<\/em> and <em>Visha vega adhikarana<\/em>. <em>Prasadana<\/em> of <em>Dhatu<\/em> is achieved by removal of <em>malinya<\/em>.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">21<\/td>\n<td width=\"586\">With reference from Indu commentary as well from metaanalysis of all references of <em>kala<\/em>, it can be concluded that better <em>dhatwagni<\/em> will lead to apt permeability across different <em>kala<\/em>, thus maintaining the composition of <em>dhatu<\/em> in equilibrium.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">22<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">23<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">24<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">25<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">26<\/td>\n<td width=\"586\">\u2018<em>Vimargagamana\u2019<\/em>(Internal abnormal depositions of body tissues\/ liquids\/ elements) is an important phenomenon of <em>sroto dushti<\/em> to understand many of new (!) diseases. This abnormal transport is again result of impaired <em>kala<\/em> only.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">27<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">28<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">29<\/td>\n<td width=\"586\">Phenomenon of <em>shaithilya<\/em> is an important application in context with mamsadhara kala. <em>Shaithilya<\/em> at various body tissues leads to variety of symptoms and pathologies. In ayurvedic classics one can find answers to <em>Pitta pradhana Shaithilya<\/em> in <em>Pandu adhikarana<\/em> whereas that of <em>Kapha pradhana shaithilya<\/em> in <em>Prameha adhikarana<\/em>.<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">30<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">31 &amp; 32&amp;<\/p>\n<p>33<\/td>\n<td width=\"586\">Endothelium and vasodilation are important phenomenon is relevant in context with <em>Raktadhara kala<\/em>. Because the very concept of rakta is far inclusive. It not only includes blood &amp; reticuloendothelium system but \u2018<em>Prana\u2019<\/em> the ayurvedic element that stands for vitality, immunology and more.<\/p>\n<p><em>\u00a0<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"53\">34 &amp;<\/p>\n<p>35<\/p>\n<p>&nbsp;<\/td>\n<td width=\"586\">Self-Explanatory<\/p>\n<p>&nbsp;<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">36<\/td>\n<td width=\"586\"><em>Vapavahana<\/em> is an important organ. In Jan 2017 mesentery was identified as an organ. Ayurveda has well identified the importance of same organ far earlier. The slide shows relationship between <em>agni<\/em> and <em>sneha<\/em>. It is <em>sneha<\/em> from <em>vapavahana<\/em> (mesenteric fat) which empowers the <em>jatharagni<\/em>.<\/p>\n<p><em>Sneha- Agni<\/em> is one of most important physiological relationships.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">37 &amp;<\/p>\n<p>38 &amp;<\/p>\n<p>39<\/td>\n<td width=\"586\">Self-Explanatory<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">40 &amp;<\/p>\n<p>41<\/td>\n<td width=\"586\">In context with <em>Shleshma-dhara kala<\/em> this slide enlists ayurvedic <em>Sharir bhava<\/em> included in Joint. Management of Extracapsular and intracapsular joint pain has got different <em>sharir bhava<\/em> included in it on which <em>upakrama<\/em> &amp; <em>aushadhi<\/em> becomes different.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">42 &amp;<\/p>\n<p>43<\/td>\n<td width=\"586\"><em>Maladhara kala <\/em>is a term inclusive for inclusive of metabolic wastes.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">44<\/td>\n<td width=\"586\"><em>Mala sanchiti pradhan roga<\/em> in ayurveda : <em>kushtha<\/em> and <em>udara<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"53\">45&amp;<\/p>\n<p>46<\/td>\n<td width=\"586\">Interrelationship of <em>Purishadhara kala<\/em> and <em>asthidhara kala<\/em> is quoted by Dalhana. This mutual relationship is important in practise. <em>Purishadhara kala<\/em> is the only place where <em>Basti<\/em> is administered. Also correction of 3<sup>rd<\/sup> <em>awasthapaka<\/em> \/ <em>Pachana<\/em> is an important <em>upakrama<\/em> while treating <em>asthi<\/em> and <em>vayu<\/em>.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">47 -52<\/td>\n<td width=\"586\">Interrelationship of <em>Majjadhara<\/em> <em>kala<\/em> and <em>Pittadhara<\/em> <em>kala<\/em> is quoted by Dalhana. Brain is highly vascular organ. It is <em>Teja mahabhoota<\/em> only which is important linkage between these two <em>kala<\/em>. In <em>pakshaghata<\/em> chikitsa interestingly it is <em>upakrama<\/em> of <em>virechana<\/em> (removing excess <em>pitta<\/em> and purifing <em>rakta<\/em>) that is recommended and not <em>basti<\/em>.<\/p>\n<p>Presently we are witnessing many more unfolding on insights for \u2018Gut microbiota and CNS\u2019.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">53<\/td>\n<td width=\"586\"><em>Shukradhara kala <\/em>represents all entities responsible for reproduction. First and last i.e. <em>Rasa dhatu<\/em> and <em>Shukra dhatu<\/em> are important in this context. <em>Rasayana<\/em> and <em>Vajikarana<\/em> the two out of <em>ashtanga<\/em> ayurveda are dealing with this.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">54 &amp;<\/p>\n<p>55<\/td>\n<td width=\"586\">Self &#8211; Explanatory<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">56 &amp;<\/p>\n<p>57<\/td>\n<td width=\"586\">The publication from Nature (2018) (<a href=\"https:\/\/www.nature.com\/articles\/s41598-018-23062-6\">https:\/\/www.nature.com\/articles\/s41598-018-23062-6<\/a>) refers to newly explored functions of structure Interstitium, after which some scholars have started demanding status of organ (to interstitium)<\/p>\n<p>Interstitium has a great amount of similitude with <em>kala.<\/em><\/td>\n<\/tr>\n<tr>\n<td width=\"53\">58<\/td>\n<td width=\"586\">This slide explains how finding modern correlates for <em>ayurvedic sharir bhava<\/em> is an endless job. In C Dwarkanathji\u2019s book he has explained similitudes between <em>kala<\/em> and cell membrane as perhaps cell membrane was the relevant research topic during his times. Ghanekarji has correlated kala with fibrous, serous and mucous membranes respectively in connection with 3 examples quoted for <em>kala<\/em> viz. <em>snayu<\/em>, <em>jarayu<\/em> and <em>shleshma<\/em>. A vaidya from 2018-19 will perhaps like to correlate <em>kala<\/em> with interstitium as a bigger physiological role of interstitium is on its way of unfolding. Thus its endless job as modern research gives us more updates and thus insights.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">59<\/td>\n<td width=\"586\">It gives take home message of considering <em>kala<\/em> as interfaces and not only some anatomical structural barriers.<\/td>\n<\/tr>\n<tr>\n<td width=\"53\">60<\/td>\n<td width=\"586\">Summary<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p>&nbsp;<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Kala Sharir: Physiological and applied perspectives from AyurvedaNetwork Commentary for a power-point presentation entitled \u2018Kala sharir: Physiological and clinical perspectives\u2019 Slide no. Commentary 1 This presentation is from a seminar on Kala. There were 3 resource persons to speak about the concept and application of Kala in ayurvedic sharir. Two Speakers were respectively from RachanaSharir&amp; [&hellip;]<\/p>\n","protected":false},"author":20,"featured_media":712,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_uf_show_specific_survey":0,"_uf_disable_surveys":false,"footnotes":""},"categories":[35,37,104,32,53,31],"tags":[],"class_list":["post-688","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-samhita-sanskrit","category-ayurveda-siddhanta-darshana","category-dr-prasad-pandkar","category-kriya-sharir","category-ppt","category-rachana-sharir"],"aioseo_notices":[],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/posts\/688","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/users\/20"}],"replies":[{"embeddable":true,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=688"}],"version-history":[{"count":0,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/posts\/688\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=\/wp\/v2\/media\/712"}],"wp:attachment":[{"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=688"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=688"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ayurvedanetworkbhu.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=688"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}