Changes

<big>'''Abstract'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">This chapter describes seasonal regimen for preservation of health. The year (kala) is divided into seasons (ritu) based upon the changes in environmental conditions, changes in temperature, change in day-night cycle and circadian rhythm. Being an integral unit of the nature, these seasonal changes  in nature affect human physiology too. Therefore, one must follow the specific regimen for maintaining the equilibrium of body components in harmony with nature. The seasonal regimen is designed on the basis of changes in the dosha, physical strength, and digestive power. This chapter continues the study of dietary regimen from the preceding chapters by adding the dimension of time and seasonal variations to it. </div>

<div style="text-align:justify;">This chapter describes seasonal regimen for preservation of health. The year is divided into seasons based upon the changes in environmental conditions, changes in temperature, change in day-night cycle and circadian rhythm. Being an integral unit of the nature, these seasonal changes  in nature affect human physiology too. Therefore, one must follow the specific regimen for maintaining the equilibrium of body components in harmony with nature. The seasonal regimen is designed on the basis of changes in the [[dosha]], [[bala]] (physical strength), and [[agni]] (digestive power). This chapter continues the study of dietary regimen from the preceding chapters by adding the dimension of time and seasonal variations to it. </div>

'''Keywords''':  ''Adana kala'', lifestyle, ''ritu'', ''ritucharya'', ''satmya'', seasonal regimen, strength in seasons,''visarga kala''

'''Keywords''':  ''Adana kala'', lifestyle, ''ritu'', ''ritucharya'', ''satmya'', seasonal regimen, strength in seasons,''visarga kala''

=== Introduction ===

=== Introduction ===

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The primary objective of Ayurveda is to maintain good health. ''Ahara'' (food) is the main basis of life, which should be taken in proper quantity and quality to maintain equilibrium and to promote strength, luster and healthy long life. It has been observed that a person taking food even in proper quantity may suffer from diseases in different seasons. It implies that apart from the quantity of ''ahara'' (diet), the knowledge of regimen for different seasons also plays a significant role in the maintenance of health and prevention of diseases.

The primary objective of Ayurveda is to maintain good health. [[Ahara]] (diet) is the main basis of life, which should be taken in proper quantity and quality to maintain equilibrium and to promote strength, luster and healthy long life. It has been observed that a person taking food even in proper quantity may suffer from diseases in different seasons. It implies that apart from the quantity of [[Ahara]] (diet), the knowledge of regimen for different seasons also plays a significant role in the maintenance of health and prevention of diseases.

A person who has the knowledge of appropriate food articles and activities applicable to specific seasons and also the discipline and inclination to practice them (in accordance with those seasons) stays healthy, whereas a person without the knowledge (or with limited knowledge) of wholesome regimen for different seasons or without the discipline or temperament of following these seasonal practices is likely to suffer from various diseases. Seeking this objective, the chapter describes the ''ahara'' (diet) and ''vihara'' (behavior) to be followed in different seasons. The way we eat, exercise, rest, sleep, think, plan, carry out our routine work, and behave with others - are collectively termed '''Lifestyle'''. A year is divided into six seasons either on the basis of the position of the Sun with respect to the Earth or on the basis of purification period of ''dosha'' or on the basis of ''rashi'' (stellar constellations) or other geographical considerations such as traveling, etc. The qualities of different seasons need to be understood in three aspects viz. ''masa'' (month), ''rashi'' (stellar constellations) and ''svarupa'' (characteristic features pertaining to the season). While prescribing regimen for different seasons, importance should be given first to the appearance of ''svarupa'' in the prevailing season, then to the ''rashi'' and finally to the ''masa''.   

A person who has the knowledge of appropriate food articles and activities applicable to specific seasons and also the discipline and inclination to practice them (in accordance with those seasons) stays healthy, whereas a person without the knowledge (or with limited knowledge) of wholesome regimen for different seasons or without the discipline or temperament of following these seasonal practices is likely to suffer from various diseases. Seeking this objective, the chapter describes the [[ahara]] (diet) and ''vihara'' (behavior) to be followed in different seasons. The way we eat, exercise, rest, sleep, think, plan, carry out our routine work, and behave with others - are collectively termed '''Lifestyle'''. A year is divided into six seasons either on the basis of the position of the Sun with respect to the Earth or on the basis of purification period of ''dosha'' or on the basis of ''rashi'' (stellar constellations) or other geographical considerations such as traveling, etc. The qualities of different seasons need to be understood in three aspects viz. ''masa'' (month), ''rashi'' (stellar constellations) and ''svarupa'' (characteristic features pertaining to the season). While prescribing regimen for different seasons, importance should be given first to the appearance of ''svarupa'' in the prevailing season, then to the ''rashi'' and finally to the ''masa''.   

Health is a state of dynamic equilibrium between a man and his environment. The moment this ''Loka-Purusha Samya'' gets disturbed, ''doshas'' get imbalanced to cause diseases. The basic concept of prevention and cure of diseases is based on the ''tridosha'' (collective term for ''vata'', ''pitta'', and ''kapha dosha'') theory. A particular rhythmic pattern of the three ''dosha'' i.e. ''sanchaya'' (accumulation), ''prakopa'' (excitation) and ''prashamana'' (alleviation) occur in relation to six seasons, when the sun changes from one ''rashi'' to the other. Six different ''rasas'' present in our food have direct effect on three ''doshas''. ''Ritusatmya'' or seasonal adaptation is described under ''ritucharya'' (seasonal regimen), which is the variation in ''ahara'' and ''vihara'' to balance rhythmic seasonal variations of ''dosha'', ''bala'', ''agni'', and ''rasa'' etc. through the concept of ''samanya'' and ''vishesha''. Knowledge and regular observance of suitable ''ritucharya'' (''ahara'' and ''vihara'' for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons ''ritucharya'' need to be modified accordingly.  

Health is a state of dynamic equilibrium between a man and his environment. The moment this ''Loka-Purusha Samya'' gets disturbed, ''doshas'' get imbalanced to cause diseases. The basic concept of prevention and cure of diseases is based on the ''tridosha'' (collective term for ''vata'', ''pitta'', and ''kapha dosha'') theory. A particular rhythmic pattern of the three ''dosha'' i.e. ''sanchaya'' (accumulation), ''prakopa'' (excitation) and ''prashamana'' (alleviation) occur in relation to six seasons, when the sun changes from one ''rashi'' to the other. Six different ''rasas'' present in our food have direct effect on three ''doshas''. ''Ritusatmya'' or seasonal adaptation is described under ''ritucharya'' (seasonal regimen), which is the variation in [[ahara]] and ''vihara'' to balance rhythmic seasonal variations of ''dosha'', ''bala'', ''agni'', and ''rasa'' etc. through the concept of ''samanya'' and ''vishesha''. Knowledge and regular observance of suitable ''ritucharya'' ([[ahara]] and ''vihara'' for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons ''ritucharya'' need to be modified accordingly.  

''Adana kala'' or ''uttarayana'' (northward movement of the Sun) includes ''shishira'' (late winter), ''vasanta'' (spring) and ''grishma'' (summer) ritus and during ''visarga kala'' or ''dakshinayana'' (southward movement of the Sun) includes ''varsha'' (rainy), ''sharad'' (autumn) and ''hemanta'' (early winter) ''ritus'' or seasons. In these ''ritus'' there are specific changes in atmospheric conditions which influence changes in ''dosha'', ''bala'' (body strength) and ''agni'' (digestive power). These atmospheric changes affect all living beings in the universe. Due to changes in the external environment, the ''tridosha'' automatically pass through three different phases i.e. ''sanchaya'' (accumulation), ''prakopa'' (excitation) and ''prasamana'' (alleviation).

''Adana kala'' or ''uttarayana'' (northward movement of the Sun) includes ''shishira'' (late winter), ''vasanta'' (spring) and ''grishma'' (summer) ritus and during ''visarga kala'' or ''dakshinayana'' (southward movement of the Sun) includes ''varsha'' (rainy), ''sharad'' (autumn) and ''hemanta'' (early winter) ''ritus'' or seasons. In these ''ritus'' there are specific changes in atmospheric conditions which influence changes in ''dosha'', ''bala'' (body strength) and ''agni'' (digestive power). These atmospheric changes affect all living beings in the universe. Due to changes in the external environment, the ''tridosha'' automatically pass through three different phases i.e. ''sanchaya'' (accumulation), ''prakopa'' (excitation) and ''prasamana'' (alleviation).

To maintain the balance of rhythmic seasonal variations of ''dosha'', ''bala'', ''agni'', and ''rasa'' in our body (''samya''/normalcy/health),  Ayurveda has prescribed specific ''ahara'' and ''vihara'' to be followed (''prashasta'') and to be avoided (''varjya'') during six different seasons in terms of ''ritucharya'' (seasonal regimen). Special emphasis has been given to ''ritusandhi'', the transitional phase of 14 days between two seasons. During this period the ''ritucharya'' of both seasons need to be observed in a specific manner (''padanashikha krama''). At the end of this chapter, ''satmya'' and ''okasatmya'' have been explained. Any naturally suitable food or behavior beneficial to the self is considered as ''satmya''. ''Okasatmya'' is anything unnatural, unacceptable and acquired habituation to food and lifestyle. Even though, it has become a habit, it should be stopped gradually.

To maintain the balance of rhythmic seasonal variations of ''dosha'', ''bala'', ''agni'', and ''rasa'' in our body (''samya''/normalcy/health),  Ayurveda has prescribed specific [[ahara]] and ''vihara'' to be followed (''prashasta'') and to be avoided (''varjya'') during six different seasons in terms of ''ritucharya'' (seasonal regimen). Special emphasis has been given to ''ritusandhi'', the transitional phase of 14 days between two seasons. During this period the ''ritucharya'' of both seasons need to be observed in a specific manner (''padanashikha krama''). At the end of this chapter, ''satmya'' and ''okasatmya'' have been explained. Any naturally suitable food or behavior beneficial to the self is considered as ''satmya''. ''Okasatmya'' is anything unnatural, unacceptable and acquired habituation to food and lifestyle. Even though, it has become a habit, it should be stopped gradually.

In this fast moving era of science and technology, lifestyle changes in the form of non-observance of ''ritucharya'' is a major risk factor for increasing prevalence of various diseases. The concept of ''ritucharya'', in terms of self-management of lifestyle should be promoted universally for health and prevention of diseases in all individuals.

In this fast moving era of science and technology, lifestyle changes in the form of non-observance of ''ritucharya'' is a major risk factor for increasing prevalence of various diseases. The concept of ''ritucharya'', in terms of self-management of lifestyle should be promoted universally for health and prevention of diseases in all individuals.

#While passing through six seasons our body is bound to face different variations and accordingly it is likely to get affected if the same routine is followed in all seasons.  

#While passing through six seasons our body is bound to face different variations and accordingly it is likely to get affected if the same routine is followed in all seasons.  

#The basic principle of ''ritucharya'' is to preserve the equilibrium of ''dosha'' through the concept of ''samanya'' and ''vishesha''.

#The basic principle of ''ritucharya'' is to preserve the equilibrium of ''dosha'' through the concept of ''samanya'' and ''vishesha''.

#Knowledge and regular observance of suitable ''ritucharya'' (''ahara'' and ''vihara'' for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons ''ritucharya'' has to be modified accordingly.  

#Knowledge and regular observance of suitable ''ritucharya'' ([[ahara]] and ''vihara'' for different seasons) is mainly for the maintenance of health and prevention of diseases. For diseased persons ''ritucharya'' has to be modified accordingly.  

#The seasons are differentiated according to month, ''rashi'' and characteristics. More importance has been given to the appearance of characteristics.

#The seasons are differentiated according to month, ''rashi'' and characteristics. More importance has been given to the appearance of characteristics.

#Every person should take diet including all the six ''rasa'' (tastes), in each and every season; however, the indicated ''rasa'' should be taken in predominant quantity in particular season. Regular intake of all ''rasa'' is best strength promoter and regular use of any one ''rasa'' debilitates strength.  

#Every person should take diet including all the six ''rasa'' (tastes), in each and every season; however, the indicated ''rasa'' should be taken in predominant quantity in particular season. Regular intake of all ''rasa'' is best strength promoter and regular use of any one ''rasa'' debilitates strength.  

###''Deshasatmya'': Adaptation to locality or country. There are many things which may be used constantly at a particular place in a particular time but may not be in practice at a different place in same time.

###''Deshasatmya'': Adaptation to locality or country. There are many things which may be used constantly at a particular place in a particular time but may not be in practice at a different place in same time.

###''Okasatmya'': Acquired adaptation. Anything such as a poisonous or an intoxicating thing or habit which if resorted to is capable of producing deleterious or injurious effect upon ones health. If taken bit by bit, by an individual continuously it loses its grip to produce deleterious or injurious effect and keeps the individual in normal health, it then becomes ''okasatmya'' to the user. This is not only true for poisonous things. Sometimes particular way of living is injurious to one’s health in a particular season but if continues that habit it will lose its power to produce harmful effect. This is one of the reason why all the individuals not affected by seasonal diseases in spite of not following seasonal regimen.

###''Okasatmya'': Acquired adaptation. Anything such as a poisonous or an intoxicating thing or habit which if resorted to is capable of producing deleterious or injurious effect upon ones health. If taken bit by bit, by an individual continuously it loses its grip to produce deleterious or injurious effect and keeps the individual in normal health, it then becomes ''okasatmya'' to the user. This is not only true for poisonous things. Sometimes particular way of living is injurious to one’s health in a particular season but if continues that habit it will lose its power to produce harmful effect. This is one of the reason why all the individuals not affected by seasonal diseases in spite of not following seasonal regimen.

###''Ritusatmya'': Seasonal adaptation has been described in the ''ritucharya'' (seasonal regimen), which is dependent upon ''ahara'' (food articles) and ''vihara'' (behavior).

###''Ritusatmya'': Seasonal adaptation has been described in the ''ritucharya'' (seasonal regimen), which is dependent upon [[ahara]] (diet) and ''vihara'' (behavior).

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{| class="wikitable"

{| class="wikitable"

|-

|-

! !! ''Ahara'' (diet) !! ''Vihara'' (regimen)  

! !! [[Ahara]] (diet) !! ''Vihara'' (regimen)  

|-

|-

! rowspan="1" style="text-align: center;" | ''Grahya''

! rowspan="1" style="text-align: center;" | ''Grahya''

{| class="wikitable"

{| class="wikitable"

|-

|-

! !! ''Ahara'' (diet) !! ''Vihara'' (regimen)  

! !! [[Ahara]] (diet) !! ''Vihara'' (regimen)  

|-

|-

! rowspan="1" style="text-align: center;" | ''Grahya''

! rowspan="1" style="text-align: center;" | ''Grahya''

{| class="wikitable"

{| class="wikitable"

|-

|-

! !! ''Ahara'' (diet) !! ''Vihara'' (regimen)  

! !! [[Ahara]] (diet) !! ''Vihara'' (regimen)  

|-

|-

! rowspan="1" style="text-align: center;" | ''Grahya''

! rowspan="1" style="text-align: center;" | ''Grahya''

{| class="wikitable"

{| class="wikitable"

|-

|-

! !! Ahara (diet) !! Vihara (regimen)  

! !! [[Ahara]] (diet) !! Vihara (regimen)  

|-

|-

! rowspan="1" style="text-align: center;" | Grahya

! rowspan="1" style="text-align: center;" | Grahya

{| class="wikitable"

{| class="wikitable"

|-

|-

! !! ''Ahara'' (diet) !! ''Vihara'' (regimen)  

! !! [[Ahara]] (diet) !! ''Vihara'' (regimen)  

|-

|-

! rowspan="1" style="text-align: center;" | ''Grahya''

! rowspan="1" style="text-align: center;" | ''Grahya''

*“Seasonal affective disorder” is a condition where depression in the winter and fall alternate with non-depressive periods in the spring and summer. The degree to which seasonal changes affect mood, energy, sleep, appetite, food preference, or the wish to socialize with other people has been called "seasonality." Recent studies have demonstrated that seasonal mood changes are related to the genetic factors. It means that people may have genetically‐determined sensitivity to seasons.     

*“Seasonal affective disorder” is a condition where depression in the winter and fall alternate with non-depressive periods in the spring and summer. The degree to which seasonal changes affect mood, energy, sleep, appetite, food preference, or the wish to socialize with other people has been called "seasonality." Recent studies have demonstrated that seasonal mood changes are related to the genetic factors. It means that people may have genetically‐determined sensitivity to seasons.     

*Jaiswal et al, 2011, in a clinical survey<ref> Jaiswal Rahul et al, 2011 </ref> found a significant relation between seasonal variation and prevalence of some diseases viz. ''jwara'' (viral fever), ''amlapitta'' (acid peptic disorders), ''tamaka shvasa'' (bronchial asthma), ''pratishyaya'' (rhinitis) and ''sirashula'' (''pittaja sirashula'' and ''ardhavabhedaka'', migraine). They also observed that there is seasonal variation in the state of ''agni'' and bala strength) of the person, as stated by our ancient seers.  

*Jaiswal et al, 2011, in a clinical survey<ref> Jaiswal Rahul et al, 2011 </ref> found a significant relation between seasonal variation and prevalence of some diseases viz. ''jwara'' (viral fever), ''amlapitta'' (acid peptic disorders), ''tamaka shvasa'' (bronchial asthma), ''pratishyaya'' (rhinitis) and ''sirashula'' (''pittaja sirashula'' and ''ardhavabhedaka'', migraine). They also observed that there is seasonal variation in the state of ''agni'' and bala strength) of the person, as stated by our ancient seers.  

*Nathani et al, 2013, in a clinical research<ref> Nathani Neeru et al, 2013 </ref> found that maximum number of patients of ''tamaka shvasa'' (bronchial asthma) were registered in winter seasons (''hemanta'' and ''shishira''), ''vasanta'' and ''varsha''. These seasons were the predominant period of asthma attack in majority of cases. In maximum number of cases the attack of ''tamaka shvasa'' gets precipitated by intake of ''kapha'' and ''vata'' vitiating ''sheeta, guru, madhura'' and ''amla rasa'' predominant ''ahara'' like ice-cream, cold drink, cold water, fruit juices, curd, sweets, rice, pickle, salad with lemon etc. in all seasons.  

*Nathani et al, 2013, in a clinical research<ref> Nathani Neeru et al, 2013 </ref> found that maximum number of patients of ''tamaka shvasa'' (bronchial asthma) were registered in winter seasons (''hemanta'' and ''shishira''), ''vasanta'' and ''varsha''. These seasons were the predominant period of asthma attack in majority of cases. In maximum number of cases the attack of ''tamaka shvasa'' gets precipitated by intake of ''kapha'' and ''vata'' vitiating ''sheeta, guru, madhura'' and ''amla rasa'' predominant [[ahara]] like ice-cream, cold drink, cold water, fruit juices, curd, sweets, rice, pickle, salad with lemon etc. in all seasons.  

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