Changes

=== 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 [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 ''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 ''prasamanar'' (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 ''prasamanar'' (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), [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.

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.

=== Sanskrit text, transliteration and english translation ===

=== Sanskrit text, Transliteration and English Translation ===

अथातस्तस्याशितीयमध्यायं व्याख्यास्यामः||१||  इति ह स्माह भगवानात्रेयः||२||

अथातस्तस्याशितीयमध्यायं व्याख्यास्यामः||१||  इति ह स्माह भगवानात्रेयः||२||

athAtastasyAshitIyamadhyAyaM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||  

athAtastasyAshitIyamadhyAyaM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||  

Now I shall expound upon Tasyashitiya Adhyaya (the chapter on diet and behavior during different seasons). Thus, said Lord Atreya [1-2]

Now I shall expound upon [[Tasyashiteeya Adhyaya]] (the chapter on diet and behavior during different seasons). Thus, said Lord Atreya [1-2]

==== Benefits of following seasonal regimen ====

==== Benefits of following seasonal regimen ====

iha khalu saMvatsaraM ShaDa~ggamRutuvibhAgena vidyAt|  

iha khalu saMvatsaraM ShaDa~ggamRutuvibhAgena vidyAt|  

tatrAdityasyodagayanamAdAnaM ca trInRutU~jchishirAdIn grIShmAntAn vyavasyet, varShAdIn punarhemantAntAn dakShiNAyanaM visargaM ca||4||

tatrAdityasyodagayanamAdAnaM ca trInRutU~jchishirAdIn grIShmAntAn vyavasyet, varShAdIn punarhemantAntAn dakShiNAyanaM visargaM ca||4||

==== Aadana kala (the period with less strength) and visarga kala (the period with good strength) ====

 

==== ''Adana kala'' (the period with less strength) and ''visarga kala'' (the period with good strength) ====

विसर्गे पुनर्वायवो नातिरूक्षाः प्रवान्ति, इतरे पुनरादाने; सोमश्चाव्याहतबलः शिशिराभिर्भाभिरापूरयञ्जगदाप्याययति शश्वत्, अतो विसर्गः सौम्यः|  

विसर्गे पुनर्वायवो नातिरूक्षाः प्रवान्ति, इतरे पुनरादाने; सोमश्चाव्याहतबलः शिशिराभिर्भाभिरापूरयञ्जगदाप्याययति शश्वत्, अतो विसर्गः सौम्यः|  

AdAnaM punarAgneyaM; tAvetAvarkavAyU somashca kAlasvabhAvamArgaparigRuhItAH kAlarturasadoShadehabalanirvRuttipratyayabhUtAH samupadishyante||5||

AdAnaM punarAgneyaM; tAvetAvarkavAyU somashca kAlasvabhAvamArgaparigRuhItAH kAlarturasadoShadehabalanirvRuttipratyayabhUtAH samupadishyante||5||

In visarga kala (period of emission) the wind is not as dry as it is in adana kala. In this visarga kala the power of moon is dominant (as it is nearer to the earth), and it continuously replenishes/delights the world with its cooling rays. Hence, visarga kala is saumya (soothing) in nature.

In ''visarga kala'' (period of emission) the wind is not as dry as it is in ''adana kala''. In this ''visarga kala'' the power of moon is dominant (as it is nearer to the earth), and it continuously replenishes/delights the world with its cooling rays. Hence, ''visarga kala'' is ''saumya'' (soothing) in nature.

Contrary to this, adana kala is agneya (heating) in nature. The Sun, wind and the Moon all are being governed by time, and the path they follow in a year is responsible for different variations of kala (time), ritu (seasons), rasa (tastes), dosha (humors) and deha bala (body strength). [5]

Contrary to this, ''adana kala'' is ''agneya'' (heating) in nature. The Sun, wind and the Moon all are governed by time, and the path they follow in a year is responsible for different variations of ''kala'' (time), ''ritu'' (seasons), ''rasa'' (tastes), ''dosha'' (humors) and ''deha bala'' (body strength). [5]

तत्र रविर्भाभिराददानो जगतः स्नेहं वायवस्तीव्ररूक्षाश्चोपशोषयन्तः शिशिरवसन्तग्रीष्मेषु  

तत्र रविर्भाभिराददानो जगतः स्नेहं वायवस्तीव्ररूक्षाश्चोपशोषयन्तः शिशिरवसन्तग्रीष्मेषु  

tatra ravirbhAbhirAdadAno jagataH snehaM vAyavastIvrarUkShAshcopashoShayantaH shishiravasantagrIShmeShu yathAkramaM raukShyamutpAdayanto rUkShAnrasAMstiktakaShAyakaTukAMshcAbhivardhayanto nRuNAM daurbalyamAvahanti||6||  

tatra ravirbhAbhirAdadAno jagataH snehaM vAyavastIvrarUkShAshcopashoShayantaH shishiravasantagrIShmeShu yathAkramaM raukShyamutpAdayanto rUkShAnrasAMstiktakaShAyakaTukAMshcAbhivardhayanto nRuNAM daurbalyamAvahanti||6||  

In adana kala the Sun with its hot rays absorbs moisture from the Earth/environment and the sharp and dry wind by its absorbing nature further causes dryness in shishira, vasanta, and grishma ritus progressively, leading to the predominance of tikta, kashaya, and katu rasa respectively and gradual increase of weakness in human beings during these three ritus. [6]

In ''adana kala'' the Sun with its hot rays absorbs moisture from the Earth/environment and the sharp and dry wind by its absorbing nature further causes dryness in ''shishira, vasanta,'' and ''grishma ritus'' progressively, leading to the predominance of ''tikta, kashaya,'' and ''katu rasa'' respectively and gradual increase of weakness in human beings during these three ''ritus''. [6]

वर्षाशरद्धेमन्तेषु तु दक्षिणाभिमुखेऽर्के कालमार्गमेघवातवर्षाभिहतप्रतापे, शशिनि  

वर्षाशरद्धेमन्तेषु तु दक्षिणाभिमुखेऽर्के कालमार्गमेघवातवर्षाभिहतप्रतापे, शशिनि  

varShAsharaddhemanteShu tu dakShiNAbhimukhe~arke kAlamArgameghavAtavarShAbhihatapratApe, shashini cAvyAhatabale, mAhendrasalilaprashAntasantApejagati, arUkShA rasAH pravardhante~amlalavaNamadhurA yathAkramaM tatra balamupacIyate nRuNAmiti||7||

varShAsharaddhemanteShu tu dakShiNAbhimukhe~arke kAlamArgameghavAtavarShAbhihatapratApe, shashini cAvyAhatabale, mAhendrasalilaprashAntasantApejagati, arUkShA rasAH pravardhante~amlalavaNamadhurA yathAkramaM tatra balamupacIyate nRuNAmiti||7||

In varsha, sharad and hemanta ritu, the Sun is situated in southwards position and its heating power slacken’s by the effect of time, its position with the Earth, clouds, wind, and rain. The power of the Moon is predominant. Rainwater diminishes the heating effect of nature. All of these lead to the predominance of non-dry, amla (sour), lavana (salty), and madhura (sweet) rasa respectively and there is gradual increase of body strength in human beings during these three months. [7]

In ''varsha, sharad'' and ''hemanta ritu,'' the Sun is situated in southwards position and its heating power slackens due to the effect of time, its position with respect to the Earth, clouds, wind, and rain. The power of the Moon is predominant. Rainwater diminishes the heating effect of nature. All of these lead to the predominance of non-dry, ''amla'' (sour), ''lavana'' (salty), and ''madhura'' (sweet) ''rasa'' respectively and there is gradual increase of body strength in human beings during these three months. [7]

भवन्ति चात्र-  

भवन्ति चात्र-  

madhye madhyabalaM, tvante shreShThamagre ca nirdishet||8||

madhye madhyabalaM, tvante shreShThamagre ca nirdishet||8||

In the beginning of visarga kala and at the end of adana kala, human beings on the Earth experience weakness. In the middle of these two kala or periods, humans possess medium strength. At the end of the visarga kala and at the beginning of adana kala the strength in human beings is maximum. [8]

In the beginning of ''visarga kala'' and at the end of ''adana kala'', human beings on the Earth experience weakness. In the middle of these two ''kala'' or periods, humans possess medium strength. At the end of the ''visarga kala'' and at the beginning of ''adana kala'' the strength in human beings is maximum. [8]

==== Diet & lifestyle in winter season ====

==== Diet & lifestyle in winter season ====

paktA bhavati hemante mAtrAdravyagurukShamaH||9||  

paktA bhavati hemante mAtrAdravyagurukShamaH||9||  

During sheeta kala (hemanta) due to the contact of cold wind, the agni (digestive fire) of strong/healthy individuals gets trapped in the body (like in a closed chamber) and becomes strong or powerful. So, the agni becomes powerful enough to digest food that is heavy not just in quantity as well as in nature. [9]

During ''sheeta kala (hemanta)'' due to the contact of cold wind, the ''agni'' (digestive fire) of strong/healthy individuals gets trapped in the body (like in a closed chamber) and becomes strong or powerful. So, the ''agni'' becomes powerful enough to digest food that is heavy not just in quantity as well as in nature. [9]

स यदा नेन्धनं युक्तं लभते देहजं तदा|  

स यदा नेन्धनं युक्तं लभते देहजं तदा|  

rasaM hinastyato vAyuH shItaH shIte prakupyati||10||  

rasaM hinastyato vAyuH shItaH shIte prakupyati||10||  

If adequate food is not made available to the body, then this strong agni consumes/absorbs the rasa-the intrinsic fluids of the body. vata having sheeta (cold) quality gets vitiated in this sheeta kala (cold season).[10]

If adequate food is not made available to the body, then this strong ''agni'' consumes/absorbs the rasa-the intrinsic fluids of the body. ''vata'' having ''sheeta'' (cold) quality gets vitiated in this ''sheeta kala'' (cold season).[10]

तस्मात्तुषारसमये स्निग्धाम्ललवणान्  रसान्|  

तस्मात्तुषारसमये स्निग्धाम्ललवणान्  रसान्|  

bhakShayenmadirAM shIdhuM madhu cAnupibennaraH||12||  

bhakShayenmadirAM shIdhuM madhu cAnupibennaraH||12||  

In the period of snowfall (tushara kala), unctuous, sour and salty food items should be taken predominantly. Meat of fatty, aquatic and marshy animals should be taken. Meat of burrowing animals and roasted meat of animals that eat by snatching should be consumed and after that drinking of madira and sidhu type of wines and honey is advised. [11-12]

In the period of snowfall (''tushara kala''), unctuous, sour and salty food items should be taken predominantly. Meat of fatty, aquatic and marshy animals should be taken. Meat of burrowing animals and roasted meat of animals that eat by snatching should be consumed and after that drinking of ''madira'' and ''sidhu'' type of wines and honey is advised. [11-12]

गोरसानिक्षुविकृतीर्वसां तैलं नवौदनम्|  

गोरसानिक्षुविकृतीर्वसां तैलं नवौदनम्|  

hemante~abhyasyatastoyamuShNaM cAyurna hIyate||13||  

hemante~abhyasyatastoyamuShNaM cAyurna hIyate||13||  

A person who is habituated to consuming milk products, cane sugar products, fats and oils, new rice and warm water during hemanta ritu, never sees his lifespan decrease ( i.e. these help in prevention from early aging and diseases). [13]

A person who is habituated to consuming milk products, cane sugar products, fats and oils, new rice and warm water during ''hemanta ritu,'' never sees his lifespan decrease ( i.e. these help in prevention from early aging and diseases). [13]

अभ्यङ्गोत्सादनं मूर्ध्नि तैलं जेन्ताकमातपम्|  

अभ्यङ्गोत्सादनं मूर्ध्नि तैलं जेन्ताकमातपम्|  

bhajedbhUmigRuhaM coShNamuShNaM garbhagRuhaM tathA||14||  

bhajedbhUmigRuhaM coShNamuShNaM garbhagRuhaM tathA||14||  

In hemanta ritu, massage (unction/anointing), oil on the head, fomentation by jentaka (a type of fomentation/sudation) method, sunbath, spending time in hot underground houses and warmer, inner rooms of the house is indicated. [14]

In ''hemanta ritu,'' massage (unction/anointing), oil on the head, fomentation by ''jentaka'' (a type of fomentation/sudation) method, sunbath, spending time in hot underground houses and warmer, inner rooms of the house is indicated. [14]

शीतेषु संवृतं सेव्यं यानं शयनमासनम्|  

शीतेषु संवृतं सेव्यं यानं शयनमासनम्|  

prakAmaM ca niSheveta maithunaM shishirAgame||17||  

prakAmaM ca niSheveta maithunaM shishirAgame||17||  

In the winter season, one should always wear thick and warm clothes and the body should be anointed with thick paste of aguru (Aquilaria agallocha Roxb) (eagle-wood). A man who has taken alcohol and possesses strong passion should sleep in the bed at night embracing a healthy woman having well developed, plump breasts and herself anointed with the paste of aguru. One may indeed indulge in sexual intercourse up to full satisfaction. [16-17]

In the winter season, one should always wear thick and warm clothes and the body should be anointed with thick paste of ''aguru'' (Aquilaria agallocha Roxb) (eagle-wood). A man who has taken alcohol and possesses strong passion should sleep in the bed at night embracing a healthy woman having well developed, plump breasts and herself anointed with the paste of ''aguru''. One may indeed indulge in sexual intercourse up to full satisfaction. [16-17]

वर्जयेदन्नपानानि वातलानि लघूनि च|  

वर्जयेदन्नपानानि वातलानि लघूनि च|  

pravAtaM pramitAhAramudamanthaM himAgame||18||

pravAtaM pramitAhAramudamanthaM himAgame||18||

At the advent of winter season intake of food and drinks that are vata vitiating and light in nature, (getting exposed to) strong winds, inadequate quantities of food, and intake of diluted gruel are contraindicated. [18]

At the advent of winter season intake of food and drinks that are ''vata'' vitiating and light in nature, (getting exposed to) strong winds, inadequate quantities of food, and intake of diluted gruel are contraindicated. [18]

हेमन्तशिशिरौ तुल्यौ शिशिरेऽल्पं विशेषणम्|  

हेमन्तशिशिरौ तुल्यौ शिशिरेऽल्पं विशेषणम्|  

raukShyamAdAnajaM shItaM meghamArutavarShajam||19||  

raukShyamAdAnajaM shItaM meghamArutavarShajam||19||  

Hemanta and shishira seasons are almost similar in characteristics with some specific features in shishra ritu. In this season, due to the onset of adana kala, dryness increases and due to clouds, winds and rain, cold prevails. [19]

''Hemanta'' and ''shishira'' seasons are almost similar in characteristics with some specific features in ''shishra ritu.'' In this season, due to the onset of ''adana kala,'' dryness increases and due to clouds, winds and rain, cold prevails. [19]

तस्माद्धैमन्तिकः सर्वः शिशिरे विधिरिष्यते|  

तस्माद्धैमन्तिकः सर्वः शिशिरे विधिरिष्यते|  

nivAtamuShNaM tvadhikaM shishire gRuhamAshrayet||20||  

nivAtamuShNaM tvadhikaM shishire gRuhamAshrayet||20||  

Therefore, the whole regimen advised for hemanta should also be followed in shishira ritu. Along with this, one should specially stay in less windy and warm shelters (homes). [20]  

Therefore, the whole regimen advised for ''hemanta'' should also be followed in ''shishira ritu.'' Along with this, one should specially stay in less windy and warm shelters (homes). [20]  

   

   

कटुतिक्तकषायाणि वातलानि लघूनि च|  

कटुतिक्तकषायाणि वातलानि लघूनि च|  

varjayedannapAnAni shishire shItalAni ca||21||

varjayedannapAnAni shishire shItalAni ca||21||

In the shishira ritu food and drinks that are predominantly pungent, bitter and astringent in taste, vata vitiating, and light and cold in nature should be avoided. [21]

In the ''shishira ritu'' food and drinks that are predominantly pungent, bitter and astringent in taste, ''vata'' vitiating, and light and cold in nature should be avoided. [21]

==== Diet and lifestyle in vasant ritu (spring season) ====

==== Diet and lifestyle in ''vasanta ritu'' (spring season) ====

वसन्ते निचितः श्लेष्मा दिनकृद्भाभिरीरितः|  

वसन्ते निचितः श्लेष्मा दिनकृद्भाभिरीरितः|  

kAyAgniM bAdhate rogAMstataH prakurute bahUn||22||  

kAyAgniM bAdhate rogAMstataH prakurute bahUn||22||  

Shleshma (kapha) accumulated in hemanta ritu gets liquefied by hot rays of the sun in vasanta ritu, which in turn disturbs/decreases the digestive power and ultimately causes many diseases. [22]  

''Shleshma'' (''kapha'') accumulated in ''hemanta ritu'' gets liquefied by hot rays of the sun in ''vasanta ritu'', which in turn disturbs/decreases the digestive power and ultimately causes many diseases. [22]  

तस्माद्वसन्ते कर्माणि वमनादीनि कारयेत्|  

तस्माद्वसन्ते कर्माणि वमनादीनि कारयेत्|