Tasyashiteeya Adhyaya

Sutra Sthana Chapter 6. Seasonal regimen of diet and lifestyle

Abstract

This chapter describes seasonal regimen of diet and lifestyle 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 (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.

Keywords: Adana kala, seasonal diet and lifestyle, regimen, ritu(season), satmya(adaptability), seasonal regimen, bala, strength in seasons, immunity, visarga kala,ecology,bio-physical environment.

Tasyashiteeya Adhyaya

Section/Chapter	Sutra Sthana Chapter 6
Tetrad/Sub-section	Swastha Chatushka
Preceding Chapter	Matrashiteeya Adhyaya
Succeeding Chapter	Naveganadharaniya Adhyaya
Other Sections	Nidana Sthana, Vimana Sthana, Sharira Sthana, Indriya Sthana, Chikitsa Sthana, Kalpa Sthana, Siddhi Sthana

Introduction

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, lustre and healthy long life. It has been observed that a person taking food even in proper quantity may suffer from diseases in different seasons. This 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 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 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. In Indian subcontinent, there are six seasons in theyear on the basis of the position of the Sun with respect to the Earth. The qualities of different seasons need to be understood in three aspects viz. masa (month), rashi (stellar constellations) and characteristic features pertaining to the season. While prescribing regimen for different seasons, importance should be given first to the appearance of characteristic features 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, dosha 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 (aggravation) and prashama (alleviation) occur in relation to six seasons, when the Sun changes from one rashi to the other. Six different rasa present in our food have direct effect on three dosha. Ritusatmya (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) seasons . visarga kala or dakshinayana (southward movement of the Sun) includes Varsha (rainy), sharad (autumn) and hemanta (early winter) seasons. In these seasons, there are specific changes in atmospheric conditions which influence changes in dosha, bala (strength) and agni (digestive power). These atmospheric changes affect all living beings in the universe. Due to changes in the external environment, the tridosha pass through three different phases i.e. sanchaya (accumulation), prakopa (aggravation) and prashama (alleviation). The period of change in season is termed as ritusandhi. In this period, gradual decrease in diet and lifestyle of earlier season and gradual adaptation of the diet and lifestyle regimen of next season is advised to prevent the disorders due to change in season.

The concepts of satmya and okasatmya have been explained with respect to the adaptability. 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 (seasonal regimen) is a major risk factor for increasing prevalence of various diseases. The concept of ritucharya (seasonal regimen), 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

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

Athātastasyāśitīyamadhyāyaṁ vyākhyāsyāmaḥ||1|| Iti ha smāha bhagavānātrēyaḥ||2||

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

Now I shall expound the chapter on Seasonal regimen of diet and lifestyle. Thus, said Lord Atreya. [1-2]

Benefits of following seasonal regimen

तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते| यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्||३||

Tasyāśitādyādāhārādbalaṁ varṇaśca vardhatē| yasyartusātmyaṁ viditaṁ cēṣṭāhāravyapāśrayam||3||

tasyAshitAdyAdAhArAdbalaM varNashca vardhate| yasyartusAtmyaM viditaM ceShTAhAravyapAshrayam||3||

A person who knows the ritusatmya (seasonal adaptations), i.e., getting accustomed to suitable changes in diet and lifestyle according to seasons, and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as ashita ,khadita, pita and lidha), has his strength and lustre enhanced, and he leads a healthy, long life.[3]

Six seasons according to (the position of the) Sun

इह खलु संवत्सरं षडङ्गमृतुविभागेन विद्यात्| तत्रादित्यस्योदगयनमादानं च त्रीनृतूञ्छिशिरादीन् ग्रीष्मान्तान् व्यवस्येत्, वर्षादीन् पुनर्हेमन्तान्तान् दक्षिणायनं विसर्गं च||४||

Iha khalu saṁvatsaraṁ ṣaḍaṅgamr̥tuvibhāgēna vidyāt| tatrādityasyōdagayanamādānaṁ ca trīnr̥tūñchiśirādīn grīṣmāntān vyavasyēt, varṣādīn punarhēmantāntāndakṣiṇāyanaṁ visargaṁ ca||4||

iha khalu saMvatsaraM ShaDa~ggamRutuvibhAgena vidyAt| tatrAdityasyodagayanamAdAnaM ca trInRutU~jchishirAdIn grIShmAntAn vyavasyet, varShAdIn punarhemantAntAn dakShiNAyanaM visargaM ca||4||

A year (samvatsara) is divided into six parts (by seasons). Among them, when the Sun is in a position of uttarayana (northward to the Earth), that part of the year is called adana kala and includes three ritu starting from shishira to grishma (shishira, vasanta and grishma). When the Sun is in a position of dakshinayana (southwards of the Earth), the period is called visarga kala and includes three ritu starting from varsha to hemanta (varsha, sharad and hemanta). This segmentation of the year (by seasons) is for the purpose of swasthavritta (healthy regimen) in different seasons.[4]

Adana kala (the period with lesser strength) and visarga kala (the period with good strength)

विसर्गे पुनर्वायवो नातिरूक्षाः प्रवान्ति, इतरे पुनरादाने; सोमश्चाव्याहतबलः शिशिराभिर्भाभिरापूरयञ्जगदाप्याययति शश्वत्, अतो विसर्गः सौम्यः| आदानं पुनराग्नेयं; तावेतावर्कवायू सोमश्च कालस्वभावमार्गपरिगृहीताः कालर्तुरसदोषदेहबलनिर्वृत्तिप्रत्ययभूताःसमुपदिश्यन्ते||५||

Visargē punarvāyavō nātirūkṣāḥ pravānti, itarē punarādānē; sōmaścāvyāhatabalaḥśiśirābhirbhābhirāpūrayañjagadāpyāyayati śaśvat, atō visargaḥ saumyaḥ| Adānaṁ punarāgnēyaṁ; tāvētāvarkavāyū sōmaśca kālasvabhāvamārgaparigr̥hītāḥkālarturasadōṣadēhabalanirvr̥ttipratyayabhūtāḥ samupadiśyantē||5||

visarge punarvAyavo nAtirUkShAH pravAnti, itare punarAdAne; somashcAvyAhatabalaH shishirAbhirbhAbhirApUraya~jjagadApyAyayati shashvat, ato visargaHsaumyaH| 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 inherently saumya (soothing).

Contrary to this, adana kala is inherently agneya (heating). 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 and deha bala (body strength).[5]

Effect of adana kala

तत्र रविर्भाभिराददानो जगतः स्नेहं वायवस्तीव्ररूक्षाश्चोपशोषयन्तः शिशिरवसन्तग्रीष्मेषु यथाक्रमं रौक्ष्यमुत्पादयन्तो रूक्षान् रसांस्तिक्तकषायकटुकांश्चाभिवर्धयन्तो नृणां दौर्बल्यमावहन्ति||६||

Tatra ravirbhābhirādadānō jagataḥ snēhaṁ vāyavastīvrarūkṣāścōpaśōṣayantaḥ śiśiravasantagrīṣmēṣuyathākramaṁ raukṣyamutpādayantō rūkṣān rasāṁstiktakaṣāyakaṭukāṁścābhivardhayantō nr̥ṇāṁdaurbalyamāvahanti||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 environment. The excessively dry wind by virtue of its absorbing quality further causes dryness in shishira, vasanta, and grishma seasons progressively, leading to the predominance of tikta, Kashaya, and katu rasa respectively and gradual increase of weakness in human beings during these three seasons. [6]

Effect of visarga kala

वर्षाशरद्धेमन्तेषु तु दक्षिणाभिमुखेऽर्के कालमार्गमेघवातवर्षाभिहतप्रतापे, शशिनि चाव्याहतबले, माहेन्द्रसलिलप्रशान्तसन्तापे जगति, अरूक्षा रसाः प्रवर्धन्तेऽम्ललवणमधुरा यथाक्रमं तत्र बलमुपचीयते नृणामिति||७||

Varṣāśaraddhēmantēṣu tu dakṣiṇābhimukhē'rkē kālamārgamēghavātavarṣābhihatapratāpē, śaśinicāvyāhatabalē, māhēndrasalilapraśāntasantāpē jagati, arūkṣā rasāḥ pravardhantē'mlalavaṇamadhurāyathākramaṁ tatra balamupacīyatē nr̥ṇāmiti||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 heat 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 gradual increase of body strength in human beings during these three seasons. [7]

Seasonal variation in strength

भवन्ति चात्र- आदावन्ते च दौर्बल्यं विसर्गादानयोर्नृणाम्| मध्ये मध्यबलं, त्वन्ते श्रेष्ठमग्रे च निर्दिशेत्||८||

Bhavanti cātra- ādāvantē ca daurbalyaṁ visargādānayōrnr̥ṇām| madhyē madhyabalaṁ, tvantē śrēṣṭhamagrē ca nirdiśēt||8||

bhavanti cAtra- AdAvante ca daurbalyaM visargAdAnayornRuNAm| 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 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 and lifestyle guidelines in Hemant ritu (Winter season)

शीते शीतानिलस्पर्शसंरुद्धो बलिनां बली| पक्ता भवति हेमन्ते मात्राद्रव्यगुरुक्षमः||९||

śītē śītānilasparśasaṁruddhō balināṁ balī| paktā bhavati hēmantē mātrādravyagurukṣamaḥ||9||

shIte shItAnilasparshasaMruddho balinAM balI| 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]

स यदा नेन्धनं युक्तं लभते देहजं तदा| रसं हिनस्त्यतो वायुः शीतः शीते प्रकुप्यति||१०||

sa yadā nēndhanaṁ yuktaṁ labhatē dēhajaṁ tadā| rasaṁ hinastyatō vāyuḥ śītaḥ śītē prakupyati||10||

sa yadA nendhanaM yuktaM labhate dehajaM tadA| 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]

तस्मात्तुषारसमये स्निग्धाम्ललवणान् रसान्| औदकानूपमांसानां मेद्यानामुपयोजयेत्||११||

बिलेशयानां मांसानि प्रसहानां भृतानि च| भक्षयेन्मदिरां शीधुं मधु चानुपिबेन्नरः||१२||

Tasmāttuṣārasamayē snigdhāmlalavaṇān rasān| audakānūpamāṁsānāṁ mēdyānāmupayōjayēt||11||

bilēśayānāṁ māṁsāni prasahānāṁ bhr̥tāni ca| bhakṣayēnmadirāṁ śīdhuṁ madhu cānupibēnnaraḥ||12||

tasmAttuShArasamaye snigdhAmlalavaNAn
rasAn| audakAnUpamAMsAnAM medyAnAmupayojayet||11||

bileshayAnAM mAMsAni prasahAnAM bhRutAni ca| 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]

गोरसानिक्षुविकृतीर्वसां तैलं नवौदनम्| हेमन्तेऽभ्यस्यतस्तोयमुष्णं चायुर्न हीयते||१३||

gōrasānikṣuvikr̥tīrvasāṁ tailaṁ navaudanam| hēmantē'bhyasyatastōyamuṣṇaṁ cāyurna hīyatē||13||

gorasAnikShuvikRutIrvasAM tailaM navaudanam| 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