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Review Article

Amrithakala and Visha Kala

Journal of Ayurveda and Integrated Medical Sciences

2025 Volume 10 Number 1 JANAURY
Publisherwww.maharshicharaka.in

Mystical Insights into Amrithakala and Visha Kala - A conceptual study w.s.r. to Visha Vaidya Jyotsnika

Reshma J1*, Chandran A2, TS Krishnakumar3, Jayadeep K4, Krishnan A5, Aswathi P6
DOI:10.21760/jaims.10.1.22

1* Reshma J, Post Graduate Scholar, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

2 Amal Chandran, Post Graduate Scholar, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

3 TS Krishnakumar, Professor and HOD, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

4 Jayadeep K, Associate Professor, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

5 Arathi Krishnan, Post Graduate Scholar, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

6 Aswathi P, Post Graduate Scholar, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.

This article explores the significance of the concept of "Amritakala" and “Vishakala" in traditional snakebite treatment as outlined in the Keraleeya Visha Chikitsa text book Visha Vaidya Jyotsnika. The study examines the ancient wisdom linking lunar phases, particularly the phases of the moon (Sukla Paksha and Krishna Paksha), to the physiological processes and healing practices of the human body. Central to the text's approach is the belief that specific body parts, aligned with the lunar phases, influence the effectiveness of treatments for poisoning and venomous bites. The concept of Amritakala, associated with the presence of "Ojas" or nectar-like vitality, plays a pivotal role in mitigating the effects of poisons, while Vishakala, marked by the absence of such vitality, exacerbates toxic effects. This paper discusses the role of these cycles in Agadatantra (toxins science) and highlights the therapeutic applications of understanding the presence of Amrithakala in the body, focusing on the prognosis and effectiveness of treatments. Through an analysis of these traditional practices, the article emphasizes the importance of aligning medical interventions with natural bio-rhythms to enhance healing outcomes and maintain health.

Keywords: Visha Vaidya Jyotsnika, Amrithakala, Vishakala, Sukla Paksha, Krishna Paksha, Ojas

Corresponding Author How to Cite this Article To Browse
Reshma J, Post Graduate Scholar, Department of Agadatantra, MVR Ayurveda Medical College Parassinikadavu, Kannur, Kerala, India.
Email: 		Reshma J, Chandran A, TS Krishnakumar, Jayadeep K, Krishnan A, Aswathi P, Mystical Insights into Amrithakala and Visha Kala - A conceptual study w.s.r. to Visha Vaidya Jyotsnika. J Ayu Int Med Sci. 2025;10(1):160-163.
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https://jaims.in/jaims/article/view/4182

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-12-11 2024-12-21 2024-12-31 2025-01-11 2025-01-24
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None Nil Not required 12.65

© 2025by Reshma J, Chandran A, TS Krishnakumar, Jayadeep K, Krishnan A, Aswathi Pand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

J Ayu Int Med Sci 2025;10(1)160
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Reshma J. et al. Mystical Insights into Amrithakala and Visha Kala

Introduction

Snakes lived in our minds as early as from dawn of human civilization itself in the form of fear, fertility and fortitude. Being a land of rich flora and fauna, Kerala offered a fertile ground for their thriving. Several folklores and fairy tales surrounded them and they were given a pristine place in the ecosystem of the place. As the surge in the human population marginalized the ecological niches of snakes, they were forced to share their habitat with humans, which became the greatest threat to their existence. As the incidence of snake bite escalated, the folk men utilized the local resources to ward them off. This paved way to the much renowned Vishavaidya parampara of Kerala. Though the lineage of snake bite treatment vested on a few families across Kerala, a unified code of practice was only established after arrival of texts like Lakshanamritam, Vishavaidyajyotsnika, Vishanarayaneeyam, Prayogasamuchayam, Haramekhala etc.

Of this the most popular and most widely practiced one was Visha Vaidya Jyotsnika because of its simple versification and a more practical approach adopted in treating all types of poisoning.[1] The text is written in the native language of Kerala which is Malayalam. The term Visha Vaidya Jyotsnika is a combination of “Visha Vaidya and “Jyotsnika.” “Jyotsna” means moonlight[2] and “Jyotsnika” means “Jyotsnanvitha Nisha” that means moonlit night.[3] In Vedic literature, moon is portrayed as Oushadaraja (king of medicines, having Soumya Guna with which it counteracts the Agneya (fiery) nature of poisons.[4] Just as moonlight dispels the Visha and the darkness, Visha Vaidya Jyotsnika guides the Vaidya in the treatment of Visha. Towards the end of the book, it states that the book was written by a Vaidya named Narayana.[5] Another opinion is that the book is authored by a Vaidya Karattu Namboothiri,[6] a revered priest of Thrissur Vadakumnattha temple and a well-known Vishahari (expert in treating of poison) who is believed to be a disciple of Kashyapa lineage.[7] The book had been detailed under 21 Adhikarana. They describe about treatment of Sarpas (snakes), Lootha (spider), Vrischika (scorpion), Marjara (cat), Vanara (monkey), Nara (man) etc. the book gives prognosis of snake bites based on Nakshatra, days, time, position of sun and moon and Dootha Lakshana (characteristics of the messenger).

This article explores the unique concept of “Amritakala Vishakala” which is explained in the 10th Adhikarana, Sudhakaladi Niroopana, shedding lights into its significance and implications in Agadatantra .

Amritakala /Sudhakala /Chandrakala

Amritakala is explained based on Soma-Surya Nadi in Yogasastra. A force akin to the power of Ojas (nectar) which is shifting its position in tune with the moon’s phases during Sukla paksha and Krishna Paksha.

It shifts with the moon’s phases, which is why it is also referred to as Chandra Kala. Another opinion is that Chandra/Amrita/Sudha is representing Ojas. Thus, the point where there is presence of Ojas is called Sudha Kala or Amrita Kala.[8]

Amrithakala Sthana

The points through which the Amritakala flows in the body is mentioned below in order.

They are Angustha (big toe), Paada (foot), Sandhi (Gulpha Sandhi), Janu (knee), Guhyam (genital region), Nabhi (umblicus), Hridayam (heart), Kucham (breast), Kantam (throat), Nasika (nose), Netra (eyes), Karnam (ears), Bhrumadya (mid point between eye brows ), Lalata (fore head ) & Murdhavu (bregma).[9]

Sukla Paksha and Krishna Paksha

Chandra Masa refers to lunar month which begins with the day after Amavasi (new moon) and ends on the next new moon .The phases of moon are divided into two halves known as Sukla Paksha and Krishna Paksha. Sukla Paksha is the bright fortnight or the waxing phase of the moon.

There are typically 15 days in Sukla Paksha starting from the day after Amavasi and ending on Pournami (full moon). Krishna Paksha is the waning phase of the moon during which moon gradually decreases brightness each night. It follows Pournami and leads up to Amavasi and lasts for 15 days.

The first day of Sukla Paksha and Krishna Paksha is called Pratipadha followed by Dvitiya, Tritiya, Chathurthi, Panchami, Shashti, Sapthami, Astami, Navami, Dasami, Ekadasi, Dvadasi, Trayodasi, Chaturdasi, Pournami (in Suklapaksha) / Amavasi (in Krishnapaksha).


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Reshma J. et al. Mystical Insights into Amrithakala and Visha Kala

Arohana and Avarohana Krama

In males, Amritakala starts ascending from the Angushta (big toe) of the right leg from Pratipadha of Sukla Paksha and reaches the Murdhavu (bregma/crown of the head) by the 15th day (Pournami). In Krishna Paksha, Amritakala descends through the left side from Murdha to the the Angushta of the left leg by Amavasi.

In female, it ascends through the left side from Angushta of left leg to the Murdhavu in Sukla Paksha and descends from Murdhavu to the Angushta of right leg in Krishna Paksha.[10]

jaims_4182_01.jpg
Figure 1:

Vishakala

Vishakala is the part of the body where the presence of Amrit is nearly absent. The Vishakala will be on the 7th position in relation to Amrita Kala.[11]

Importance of Amritakala and Vishakala in Visha Chikitsa

Vimardana of Amrita Kala causes decrease of Visha in the body while Vimardana of Vishakala exacerbates the effects of Visha in the body and worsens the condition of the patient. So, it is advised to avoid Vimardana of Vishakala, as it intensifies the toxic effects rather than mitigating it. If a venomous bite occurs at the site of Visha Kala,

it will lead to bad prognosis even with treatment. If a bite occurs at the site of Amritakala even if it is from a Gulika Sarpa, the power of Amritakala will prevent the effects of Visha and will greatly reduce any discomfort for the patient.[12]

Amritakala: Alternate applications

If Visha kala is located at Kanta, even if we believe the food we eat is poisonous, it will manifest Visha Swabhava (poisonous effects) in our body. With Sudha Kala at Kanta, even the poison we eat transforms into nectar in the body. Thus, it is recommended to view every meal as divine nectar while consuming it.

Treating food as nectar promotes Bhuddhi (wisdom), Pusti (nourishment), Bala (strength), Kanthi (radiance), Arogya (health) and Ayus (longevity) and Sukha (happiness in life). It also eliminates Dukha (sadness), Apamrityu (untimely death), Palitya (premature greying), diseases like Jwara etc.

When Amrithakala reaches Guhya, it acts as an aphrodisiac. actions like Vimardana (massage), kiss or even a gaze at Guhya Sthana on this day can act as Vasya Kara (mesmerizing, attraction inducing effect).

Thinking Pranavayu at the middle of Sudhakala daily will increase the life span and will also bring Kanthi (beauty of body), Pushti (nourishment), Sree (glory), Vayasthambham (delay ageing), wealth and Thejas (brilliance). It is also Deharaksha Karam (induces protection to our body).[13]

Discussion

Natures rhythm is deeply reflected within our own body, aligning us with cycles of the universe. Just as the earth experiences the cycles - like the phases of the moon, seasonal shifts, the rise and setting of the sun - our body also respond to similar rhythms. For instance, daylight triggers wakefulness and energy, while darkness signals the body to rest. In ancient wisdom, the universe’s celestial bodies are believed to deeply influence earth and its inhabitants. Traditional practices around the world acknowledge this connection, with the rituals and observances.

Ancient Acharyas observed a connection between the phases of the moon and subtle changes within the body.


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Just the moon affects the tides, it is believed to affect the body, mind and soul. The influence of lunar energy on the body is believed to vary according to days of lunar phase. The direction of flow is understood through the Pingala Nadi and Ida Nadi explained in the Yoga Sastra. Pingala Nadi flows along the right side of the body, representing Surya and is closely associated with the masculine aspect of existence. It is Agneya and Langhanatmaka. In contrast, Ida Nadi is associated with Chandra, left side of the body and represents feminine qualities. It is Soumya and Brahmanatmaka. In Suklapaksha, Amritakala starts to ascend from the right side and descends through the left side in Krishna paksha. In females, it is vice versa.

Understanding the Amrithakala Sthana and Visha Kala Sthana in the body on specific days is a powerful tool for disease prognosis and effective treatment. Any treatment given to the Amrithakala Sthana can directly connect with the Prana, ensuring better assimilation and better healing outcomes. Conversely, Vishakala may dominate the Visha or the disease. Administering therapy after understanding the Amrithakala Sthana not only enhances its efficacy but also strengthens the life force, facilitating a favorable prognosis. This insight thus highlights the importance of aligning medical interventions with natural bio rhythms for optimal results.

Note

Keraleeya Visha Chikitsa Granthas like Prayogasamuchayam[14] and Kodasseri Margam[15] mentions the same perspective .

Declaration of generative AI and AI-assisted technologies in the writing process.

During the preparation of this work the author(s) used chat gpt in order to rearrange words of sentences and to generate figure a. After using this tool/service, the author(s) reviewed and edited the content as needed and take(s) full responsibility for the content of the publication.

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