The Role Of Dincharya And Ritucharya In Healthy Lifestyle W.S.R. To Maintain...

[Full title: The Role Of Dincharya And Ritucharya In Healthy Lifestyle W.S.R. To Maintain The Biological Clock]

P a g e | 198 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION International Research Journal of Ayurveda & Yoga An International Peer Reviewed Journal for Ayurveda & Yoga VOLUME 4 ISSUE 8 1 P.G. Scholar, P.G. Department of Kriya Sharir, DSRRAU, Jodhpur, Rajasthan, India. 2 Professor and H.O.D., P.G. Department of Kriya Sharir, DSRRAU, Jodhpur, Rajasthan, India. 3 Associate Professor, P.G. Department of Kriya Sharir, DSRRAU, Jodhpur, Rajasthan, India. Corresponding Author :- Dr. Mukesh Saini, P.G. Scholar, P.G. Department of Kriya Sharir, DSRRAU, Jodhpur, Rajasthan, India. Email, Iddrmukeshsaini 8255@gmail.com Article received 16 th July 2021 Article Accepted 24 th August 2021 Article published 31 st August 2021 ABSTRACT: - Today's new world has rapidly emerged, that is, "Lifestyle Disorders." This world is basically related to chronic non-communicable diseases. In the current era, such non-communicable diseases have emerged in the form of epidemics. Ayurveda is an absolute lifestyle science. An ideal lifestyle has been described to maintain health. The lifestyle described puts an end to all changes that have occurred due to time. Ayurveda pays more attention to disease prevention rather than treatment. Therefore, it is not limited to disease management and treatment. As per present-day natural clock (circadian cadence) is an intrinsic instrument that controls the physiological exercises of an organic entity that change on every day, occasional, yearly, or another ordinary cycle. The circadian mood guideline assumes an essential part in individuals' sound lives influenced by factors comprising of astronomical occasions identified with the universe and earth, natural variables (light, night and day term, and seasons), and ways of life. These components changes lead to aggravation of circadian musicality and it causes expanding the occurrence of mental sicknesses like wretchedness and physiological issues like malignant growths, cardiovascular infection, and diabetes. We as a whole vibe the back and forth movement of day-by-day life, the everyday rhythms that shape our days. KEYWORDS:- Physiology, circadian rhythms, Ayurveda, Dinacharya , Ritucharya . This work is licensed under a creative attribution -Non-commercial-No derivatives 4.0 International License commons How to cite this article : Saini M, Sharma R, Sharma C , The Role Of Dincharya And Ritucharya In Healthy Lifestyle W.S.R. To Maintain The Biological Clock; IRJAY. [Online] 2021;4(8): 198-207. Available from: http://irjay.com; DOI: https://doi.org/10.47223/IRJAY.2021.4827 The Role Of Dincharya And Ritucharya In Healthy Lifestyle W.S.R. To Maintain The Biological Clock Mukesh Saini 1 , Rajesh Kumar Sharma 2 , Dinesh Chandra Sharma 3

P a g e | 199 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION INTRODUCTION The idea of Ayurvedic physiology depends on the circadian musicality of three 'Doshas' . These doshas administer the respectability of our body by inducing, absorbing, and diffusing energy, similarly as Soma , Surya , and Anila – keep up the trustworthiness of the earthbound world-as told by Sushruta . Vata , Pitta , and Kapha follow a circadian musicality and by this mood, every one of the metabolic elements of the body is managed. Interruption in this beat prompts the creation of different neurotic states. Alongside day-by-day circadian cadence these doshas likewise, follow circannual beat, for example, a specific example is continued comparable to the various seasons in a year. These doshas follow yearly cycles by the interaction of their Sanchaya , Prakopa , and Shamana for directing the biochemical, physiological, or social cycles of our body. These doshas keep up our physiological interaction as indicated by our inside climate and it is withal impacted by our outside climate. [1] Alongside this progressions in doshas is additionally seen with the adjustment old enough for example Kapha is supposed to be predominant in Balyaavastha (Pediatric age), Pitta in Madhyaavastha (middle age), and Vata in Vriddhavastha (mature age). These doshas become ascendant separately as per Vaya (age), Kaal (time), and during stomach related cycle, as portrayed by Vagbhata . Ayurvedic chronobiology in challenge to the circadian mood of three Doshas Occasional varieties additionally influences cadence of Doshas and it is seen in different states like Sanchayavastha (Phase of Amassing), Prakopavastha (Phase of Irritation), and Prasamavastha . Cycle or musicality is kept up by the transcendence of these three doshas and influences our balas (strength) which is augmented or decremented during Adana and visarga Kaal (seasons) as expressed by Sushruta and Madhukosha remarked on this guideline. Ayurveda has told explicit systems of diet and way of life to adapt up to these occasional varieties. Such a set of principles identified with occasional variety is known as Ritucharya [2] . Transformation of Dincharya and Ritucharyas of Ayurveda as indicated by this Doshic obstruction is the basic idea for our salubrious life and it takes a part in the advancement of an infection cycle because of the erratic way of life. Dincharya As per dincharya initially, we ought to conscious of Bramhamuhurta (around 5 a.m.) because around then there is a prevalence of Vata dosha thus one feels new and light in the wake of enlivening as per Vata dosha trademark. It is normally seen that if one conscious after dawn he feels dormant due to Kapha transcendence around then. Prakrita shlesma is known as bala and it is prevalent in the beginning stage of the day. The greater parts of the chemicals are at the pinnacle level toward the beginning of the day and they decay with time and are most reduced in the evening time. Thus, for the consistent usage of prakrita shleshma it is compulsory to do advantageous exercise toward the beginning of the day after doing Anjana , Nasya , Kavala , Dhoompana , and Abhyanga which are the principal part of our Dincharya and invigorate us enough for every one of these exercises. By doing Vyayama we feel newness, enthusiasm, extra viability, liveliness, and limit with regards to doing noetic and proactive tasks. Ahaar in the Madhyahan and Madhyaratri there is the prevalence of Pitta , which assigns that it is the time of Agni thusly, right now processing of food happens. As per Ayurvedic works of art consistent capacity of Pitta or Agni is steadfast by the capacity of taking food and its absorption ( Abhyaharan and Jarana Shakti ) and give us Bala , Arogya , and Ayu . Following the Ayurvedic system of Dincharya and ritucharya we can conquer such a way of life created sicknesses without any problem [3] .

P a g e | 200 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION However, research has been tracking down that the body's clock is answerable for something beyond rest and attentiveness. Different frameworks, similar to hunger, mental sharpness, and temperament, stress, heat capacity, and insusceptibility likewise work on a day-by-day musicality. As our ways of life become progressively requesting, we construct our lives around falsely isolated days and evenings that oblige the need to work night shifts, stay up the entire evening, or travel between landmasses. Be that as it may, this affects our common body timekeepers, with undesirable results. Disturbing our body's common cycles can cause issues. Studies have found there are more continuous car crashes and working environment wounds when we spring advance and lose an hour of rest. Heart patients are at more serious danger for myocardial localized necrosis soon after the Sunlight Reserve funds time shift. However, much more critical is that science keeps on finding significant associations between a disturbed clock and constant medical problems, from diabetes to coronary illness to intellectual decrease. Way of life illnesses describes those infections whose event is principally founded on the every-day propensities for individuals and are a consequence of an unseemly relationship of individuals with their current circumstance. The primary variables adding to the way of life illnesses incorporate awful food propensities, actual inertia, wrong body pose, and upset natural clock. Undesirable ways of life are the chief reasons for current ailments; sound ways of life can bring about an improved sensation of wellbeing that is basic to ideal wellbeing. In perceiving the significance of Long periods of sound life, the general wellbeing administration likewise perceives what it calls Proportions of prosperity. This prosperity or wellbeing is related to social, mental, otherworldly, and actual working. Well-being the executives are free and charming; however sickness to the board is exorbitant and difficult. One ought to follow Dincharya , Ritucharya , and Ratricharya to go through solid time on earth. The natural clock should be received to forestall the way of life produced non-transferable problem. Circadian cadence is the repeating 24-hour time of human natural action. Inside the circadian (24-hour) cycle, an individual for the most part dozes roughly 8 hours and stays conscious for 16 hours. During the attentive hours, mental and actual capacities are generally dynamic and tissue cell development increments. During rest, willful muscle exercises almost vanish and there is a reduction in metabolic rate, breath, pulse, internal heat level, and circulatory strain. In Ayurveda , this idea depends on three Doshas - Vata , Pitta , and Kapha - which overwhelmingly oversee our day-by-day schedule life. These Doshas keep up the respectability of our body by making, absorbing, and diffusing strength. In this research, endeavors will be made to associate the Doshic impact which influences the human body [4] . MATERIAL AND METHODS Transformation of Dincharya and Ritucharyas of Ayurveda as indicated by this Doshic obstruction is the basic idea for our salubrious life and it takes a part in the advancement of an infection cycle because of the erratic way of life. Dincharya As per dincharya initially, we ought to conscious of Bramhamuhurta (around 5 a.m.) because around then there is a prevalence of Vata dosha thus one feels new and light in the wake of enlivening as per Vata dosha trademark. It is normally seen that if one conscious after dawn he feels dormant due to Kapha transcendence around then. Prakrita shlesma is known as bala and it is prevalent in the beginning stage of the day. The greater parts of the chemicals are at the pinnacle level toward

P a g e | 201 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION the beginning of the day and they decay with time and are most reduced in the evening time. Thus, for the consistent usage of prakrita shleshma it is compulsory to do advantageous exercise toward the beginning of the day after doing Anjana , Nasya , Kavala , Dhoompana , and Abhyanga which are the principal part of our Dincharya and invigorate us enough for every one of these exercises. By doing Vyayama we feel newness, enthusiasm, extra viability, liveliness, and limit with regards to doing noetic and proactive tasks. Ahaar in the Madhyahan and Madhyaratri there is the prevalence of Pitta , which assigns that it is the time of Agni thusly, right now processing of food happens. As per Ayurvedic works of art consistent capacity of Pitta or Agni is steadfast by the capacity of taking food and its absorption ( Abhyaharan and Jarana Shakti ) and give us Bala , Arogya , and Ayu . Following the Ayurvedic system of Dincharya and ritucharya we can conquer such a way of life created sicknesses without any problem [5] . • Regimens Under Dincharya:- 1. Brahmamuhurta Jagarana (Wake-up not long before dawn):- It is a reasonable chance to examine and acquire information. 2. Sauch vidhi :-Sound individual ought to take out the normal urges like defecation and pee and so on pointing toward the north in the morning hours and south in the evening. 3. Danta-dhavana (Tooth-brushing):-having the inclinations of sharp, harsh, and astringent twigs are useful for brushing 4. Jihva-nirlekhana (Tongue-cleaning) 5. Sneha gandusha-dharana (Holding oil in mouth) 6. Mukha-netra prakshalana (Washing office and eyes) 7. Sugandhita dravya dharana and tambula sevana (Utilization of mouth revitalizer and betel leaves) 8. Anjana (Utilization of collyrium) 9. Nasya (Sleek nasal drops) 10. Dhumapana (Inward breath of sedated smoke) 11. Vyayama (Actual exercise) 12. Kshaura - karma (Customary trimming of the hair, nail, and so on) 13. Abhayanga (Body rub with oil) 14. Sharir - parimarjana (Body purging) 15. Snana (Washing) 16. Vastra - dharana (Dressing) 17. Anulepana (Antiperspirants, fragrances, face-pack, and so on) 18. Gandhamala - Dharana (Garlanding) 19. Ratna and Abhushana dharana (Utilization of valuable stones and metals as gems) 20. Sandhyopasana (Love and petition with Suryanamaskar) 21. Paduka - chhatra - dandadi dharana (Utilization of shoes, umbrella, stick, and so forth) 22. Jivikoparjana upaya (To enjoy occupation) It is the ideal routine of dincharya and infrequently followed by people at present time because of stress and quick way of life just as because of some sort of obliviousness too.

P a g e | 202 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION Charaka [5] Sushruta [6] Ashtanga Hridaya [7] Ashtanga Sangraha [8] Anjana Dantapavana Brahme muhurte uttishthet Brahme muhurte Uttishthet Dhumapana Mukhaprakshalana Shauchavidhi Shauchavidhi Nasya Netraprakshalana Dantadhavana Achamana Anutaila Anjana Anjana Danta dhavana Dantadhawana Tambula Bhakshana Nasya Jivha Nirlekhana Jivha Nirlekhana Shirah Pratipurana Gandusha Akshi Sinchana Tambulabhakshana Keshprasadhana Dhumapana Mangala Pujanam Taila Gandusha Karnapurana Tambulasevana Anjana Shirahsneha Dharana Tailabhyanga Tailabhyanga Nasya Karnapurna Sarvanga parisheka Vyayama Gandusha Tailabhyanga Snehavagahana Dehamardana Dhumapana Padabhyanga Abhyanga Udvartana Gandha, Malyadi Dharana Udvartana Vyayama Snana Vastra Dharana Snana Deha mardana Hita Mita Bhojana Tambula Sevana Vastra Dharna Udvartana, Udgharshana, Utsadana Ratna, Siddhamantra Dharana Dhanoparjana Gandhamalya Dharana Snana Anulepana, Pushpa Dharana Mahaushadhi Dharana Nishkramana Ratna Dharana Vastradharana Aatapatra Dharana Keshadi Kartana Hasta Pada Shuchita Ratnadharana Paadatrana Dharana Keshadi Prasadhana Kesha Shmashru Kartana Mukhalepa Kesha, Shmashru, Nakha Kartana Abhyanga Murdhni Taila Padatrana Dhrana Anjana Padaprakshalana Padabhyanga Chhatra Dharana Devata pujan Shrotradimalasamhara Vyayama Danda Dharana Ahara Snana Udvartana • Regimens Under Ritucharya:- The power and composition are advanced in a man who knows and follows occasional dietary and way of life routine. The dietary incorporates different kinds of food articles which are edible ( ashita ), chewable ( khadita ), drinkable ( pita ), and lickable ( lidha ).

P a g e | 203 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION Kaal (Semester) Ritu (Season) Maas (Month) Properties of the season Aadaan (Northern Solstice) Sishira Magha and Phalguna (mid-January to mid-march) Cold and dewy season Vasanta Chaitra and Baisakh (mid-March to mid-May) Spring season Grishma Jyeshtha and Aashadha (mid-May to mid-July) Summer season Visarga (Southern Solstice) Varsha Shravan and Bhadrapada (mid- July to mid-September) Rainy season Sharat Aashvin and Kartika (mid-September to mid- November) Autumn season Hemant Margshirsha and Pausha (mid-November to mid-January) Winter season [9] Season for accumulation Dosha ( Sanchaya ) Season for provocation ( Prokopa ) Season for soothing ( Shaman ) VATA-Grishma (mid-May to mid-July) Varsha (mid-July to mid- September) Sharath (mid-September to mid-November) PITTA-Varsha (mid-July to mid-September) Sharath (mid-September to mid-November) Hemanta (mid-November to mid-January) [11] KAPHA-Hemanta (mid- November to mid-January) Vasanta (mid-March to mid- May) Grishma (mid-May to mid- July)

P a g e | 204 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION Kaal (Semester) Ritu (Season) Maas (Month) Properties of the season Powerful Tastes Dosha Prevelent Required Panchkarma Aadaan (Northern Solstice) Sishira Magha and Phalguna (mid- January to midmarch) Cold and dewy season Tikta (bitter) Pitta Swedana , Patar Potli , Shashti shali Pind Swedan , Abhyangam Vasanta Chaitra and Baisakh (mid- March to mid- May) Spring season Kashaya (astringent) Kapha Vaman Grishma Jyeshtha and Aashadha (mid- May to mid-July) Summer season Kattu Vata Mild Abhyangam & Swedana Visarga (Southern Solstice) Varsha Shravan and Bhadrapada (mid-July to mid- September) Rainy season Amala (sour) Vata Vasti Karam Sharad Aashvin and Kartika (mid- September to mid-November) Autumn season Lavan (salty) Pitta Virechan Hemant Margshirsha and Pausha (mid- November to mid-January) Winter season Madhura (sweet) Pitta Virechan , Abhyangam , Swedan [9],[12] Ritu of Adana kala Guna (properties) Rasa (taste) Bala (strength) Ritu of visarga kala Guna Rasa Bala Shishir a ritu (winter season) Alpa Rukshata (Mild dryness) Tikta (Bitter) Uttama bala (Superior strength) Varsha ritu (rainy season) Alpa snigdhata (Mild unctuousne ss) Amla (Sour) Durbala (Inferior strength) Vasant a ritu (spring season) Madhyam a Rukshata (Moderate dryness) Kashaya (Astringen t) Madhyam a bala (medium strength) Sharad aa ritu (autumn season) Madhyama snigdhata (Moderate unctuousne ss) Lavana (salt) Madhya ma bala (Medium strength) Grishm a ritu (summe r season) Atirukshat a (Excess dryness) Katu (pungent) Durbala (inferior strength) Hemant a ritu (winter season) Snigdhata (Excess unctuousne ss) Madhu ra (sweet) Uttama bala (Superior strength) 12

P a g e | 205 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION DISCUSSION The illnesses of the present period are much because of the defective and wild way of life as opposed to lack of healthy sustenance or perilous contaminations. For long solid life, great wellbeing propensities ought to be developed. A huge populace leads the undesirable way of life as unfortunate food varieties or exercises. Admission of high fat, sugar, and pungent eating routine, handled calorie thick food, calorie-rich soda pops, unmeasured utilization of liquor, smoking of cigarette and so forth turned into the images of extravagance and economic well-being. At the same time, late to bed and late to ascend toward the beginning of the day, less active work and so forth turned into the piece of life for middleclass society moreover. In opposition to this, destitute individuals devour less food, either as amount or as nutritive worth, alongside this absence of fundamental offices of life including poor private course of action, absence of ventilation and helpless sterilization, absence of individual cleanliness, and so on, prompts assault of a few contaminations including tuberculosis. A colossal change in the climate, society, and intellectual capacity of individuals are genuine. Individuals of the present time are having a materialistic existence and the worth of morals has been reduced in the general public. Individuals need common joy at any expense prompting a feeling of rivalry, need to feel superior, overstrain, speed, aspiration, tension, eagerness, desire for cash, interests, addictions and so on The result is the ascent of mental and psychosomatic infections and social wrongdoing. Further, the climate has a close connection with well-being, the contamination expanding step by step whatever as air, water, or soil contamination and causes builds rate of a chronic sickness. As the significance of the above-examined matters, it very well may be said that the prosperous class follows a way of living that requests the exercises that convey harmful impact on wellbeing and surprisingly that can be lethal 11 The greater part of the way of life sicknesses owe their starting point to work climate, change of everyday schedule and so forth Concerning model, individuals utilizes a few sorts of machine to achieve significantly more work in more limited length and youngsters are getting adjusted in a few games which requests less proactive tasks, practically the two gatherings are casualties of an inactive way of life and consequently clearly create corpulence Weight itself is an illness and goes about as a causative factor for a few different infections like a malignant growth, cardiovascular sicknesses and so on In Ayurveda , sthaulya , which is firmly contrasted and stoutness, is considered one of the eight guilty illnesses. The role of dincharya and ritucharya in lifestyle in Ayurveda, or ayurvedic medicine, is a healthy-lifestyle system that people in India have used for more than 5,000 years. Ayurveda emphasizes good health and prevention and treatment of illness through lifestyle practices (such as massage, meditation, yoga, and dietary changes) and the use of herbal remedies It asserts in Ayurveda that legitimate execution of dinacharya , ratricharya, and ritucharya are answerable for wellbeing upkeep and sickness counteraction. Among every one of the modules of dinacharya , aahara (food), vyayama (work out), abhyanga (body back rub) and sadvritta are predominantly answerable for general actual wellbeing just as psychological wellness, though dantadhavana (tooth brushing), nasyakarma (nasal prescription), anjanakarma (collyrium), gandusha (oil pulling), tambula sevana (utilization of betel leaf), dhumapana (sedated smoking), snana (shower), shaucavidhi (ejection of excreta and upkeep of cleanliness) are liable for appropriate capacity and support of explicit body part, which further firmly connected with general

P a g e | 206 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION wellbeing moreover [12] CONCLUSION Based on the present work, a few ends are drawn as follows:- Ayurveda has been assessed on earth to satisfy two points:- 1. Kept up the health of people 2. Treatment of patients. • Ayurveda essentially centers on the first point and accepts that counteraction is superior to fix. For this reason, different standards have been planned like Dincharya , ritucharya , rasayana , ratricharya , sadviritta, and achara these standards can be categorised into different classes as indicated by causative elements. These causative variables are likewise categorized into three gatherings. A day-by-day schedule is important to get extremist change body, brain, and cognizance. It likewise regularizes an individual's organic clock, helps processing, retention, and osmosis, and produces confidence, discipline, harmony, bliss, and life span. • Ritucharya and dincharya is significant head of kriya sharer and consequently assume a significant part in the sound way of life and maintain the biological clock. • The need of Ayurveda just as current allopathic clinical science is to advance and protect the strength of the solid individual and to reestablish wellbeing when it is impeded. A definitive objective is to lead a socially and monetarily gainful life, not just the augmentation of life expectancy without a solid healthy lifestyle. Among these two points, avoidance of sicknesses or upkeep of wellbeing is ideal. Acknowledgment: Nil Financial Support: Nil. Conflict of Interest: Nil REFERENCES 1 Chaturvedi G, Pandey K, editor, (1 st Ed.) Charak Samhita of Agnivesha Vol-1, Sutrasthanam, Dasha-Mahamooliya-Adhyayaadhyaya , Chapter 30. Varanasi Chaukhambha Vishvabharti Prakashana , Reprint 2017, 587. 2 Shastri AD, editor, (1 st Ed.) Vol-1, Sushruta Samhita of Sushruta, Sutrasthanam, Varnh- Parsniye-adhyayam , Chapter 21, reprint 2017, 114. 3 Chaturvedi G, Pandey K, editor, (1 st Ed.) Charak Samhita of Agnivesha Vol-1, Sutrasthanam, Matrashiteeyaadhyaya , Chapter 5. Varanasi Chaukhambha Vishvabharti Prakashana , Reprint 2017, 107. 4 Sharma R, (1 st Ed.) Vol-1, Sharir Kriya Vigyaan, Dosha, chapter 3, Sakshi publishing house, jaipur, reprint 2016-17, 8, 9, 10, 27. 5 Chaturvedi G, Pandey K, editor, (1 st Ed.) Charak Samhita of Agnivesha Vol-1, Sutrasthanam, Matrashiteeyaadhyaya , Chapter 5. Varanasi Chaukhambha Vishvabharti Prakashana , Reprint 2017, 113- 133. 6. Shastri AD, editor, (1 st Ed.) Vol-1, Sushruta Samhita of Sushruta, Chikitsasthanam, anaagat-baadha-prati-shedhaniyaadhyaya , Chapter 24, reprint 2017, 133-143 7 Tripathi R , editor, (1 st Ed.) Vol-1, Ashtangahridayam of Srimadvagbhata , Sutrasthanam, dinacharya-adhyayam, Chapter 2, reprint 2012, 27, 42. 8. Sharma SP Ashtanga Sangraha, Sutra Sthana, Dinacharya-Adhyaya, and Chapter 3, 1 st edition. Sharma SP, editor. Varanasi:

P a g e | 207 Review Article ISSN NO. 2581-785 X IRJAY IS OFFICIAL JOURNAL OF BALA G PUBLICATION Chaukambha Sanskrit Series Office; 2006, 55- 70 9 Chaturvedi G, Pandey K, editor, (1 st Ed.) Charak Samhita of Agnivesha Vol-1, Sutrasthanam, Tasyashiteeyaadhyaya , Chapter 6. Varanasi Chaukhambha Vishvabharti Prakashana , Reprint 2017, 134- 149. 10 Shastri AD, editor, (1 st Ed.) Vol-1, Sushruta Samhita of Sushruta, Sutrasthanam, Ritucharya-adhyayam , Chapter 6, reprint 2017, 27-32. 11 Shastri AD, editor, (1 st Ed.) Vol-2, Sushruta Samhita of Sushruta, Uttara-Tantra, Svastha- Vrittaadhyaya, Chapter 64, reprint 2017, 610- 617. 12 Tripathi R , editor, (1 st Ed.) Vol-1, Ashtangahridayam of Srimadvagbhata , Sutrasthanam, Ritucharya-adhyayam, Chapter 3, reprint 2012, 43, 55.

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