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=== Introduction ===

=== Introduction ===

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 ahara 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'' (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 ''ahara'' 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 dietary practices is likely to suffer from various diseases. Seeking this objective, the chapter describes the ahara (diet) and vihara (lifestyle) 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 dietary practices is likely to suffer from various diseases. Seeking this objective, the chapter describes the ''ahara'' (diet) and ''vihara'' (lifestyle) 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 (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 (prewinter) 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 prasaman ar (alleviation).

''Adana kala'' or ''uttarayana'' (northward movement of the Sun) includes ''shishira'' (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 (prewinter) 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 prasaman ar (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 (padamshika 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 (padamshika 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.