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The primary objective of [https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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.

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 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.  

To maintain the balance of rhythmic seasonal variations of ''dosha'', ''bala'', ''agni'', and ''rasa'' in our body (''samya''/normalcy/health), [https://en.wikipedia.org/wiki/Ayurveda 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 (''padmashikha 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), [https://en.wikipedia.org/wiki/Ayurveda 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.

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