Danta Dhavana in Ashtanga Hridaya: Vagbhata's Classical Ayurvedic Tooth-Cleaning Procedure with 9 Twigs, Trikatu, Triphala & Trijataka (Sutrasthana Chapter 2 Dinacharya Adhyaya)

Quick takeaway: Danta Dhavana (tooth-cleaning) is the third step of the morning Dinacharya, detailed by Acharya Vagbhata in Ashtanga Hridaya, Sutrasthana Chapter 2 (verses 2 to 4). He prescribes nine specific dantakashtha twigs, a Trikatu-Triphala-Trijataka nine-herb powder mixed with honey, and brushing the lower row first to clear overnight kapha-mala.

📖 21 min read · By Ayurveda Hub

The complete Danta Dhavana ritual of Vagbhata's Ashtanga Hridaya Sutrasthana Chapter 2 — nine classical twigs, the Trikatu+Triphala+Trijataka tooth powder, warm water and the palm-leaf source shloka

Danta Dhavana in Ashtanga Hridaya: Why Vagbhata Devoted a Sutra to Tooth Care

Most modern Indian shoppers think of an "ayurvedic dant manjan" as a herbal alternative to toothpaste — a brown powder you sprinkle on a toothbrush instead of squeezing minty gel from a tube. That framing misses the depth of the classical procedure. In Ashtanga Hridaya, the foundational 7th-century compendium composed by Acharya Vagbhata, Danta Dhavana (tooth cleaning) is not a product. It is a fully-specified kriya (procedure) that sits as the third step of the morning Dinacharya (daily routine), right after waking at Brahma Muhurta and attending to the natural urges. Vagbhata gives it three full shlokas in Sutrasthana, Chapter 2 (the Dinacharya Adhyaya), and he is careful about every detail — which trees are valid, what shape the twig must be, what taste it must have, what powder to rub on it, the order of brushing, and when not to brush.

The reason for that depth is structural. Classical Ayurveda treats the mouth (mukha) as the first srotas (channel) of the digestive system. What enters the mouth determines what feeds jatharagni (the digestive fire) and what builds rasa dhatu (the first body tissue). The mouth is also the receptacle for kapha overnight — sleep accumulates kapha-mala (kapha waste) in the oral cavity, which Vagbhata calls the mukha-mala. Removing that overnight kapha-mala at sunrise is, in classical thinking, not cosmetic. It is the first detox of the day. The procedure is therefore embedded in Sutrasthana (the foundational section), not in Chikitsa Sthana (the treatment section), because it is preventive (swasthya rakshana) rather than curative (vyadhi haran).

Three structural observations before we read the verses. First, Vagbhata places Danta Dhavana after Sauca-vidhi (cleansing after natural urges) but before Anjana (collyrium application) and Nasya (nasal drops). This ordering is not arbitrary — it reflects Vagbhata's understanding that tooth cleaning loosens kapha in the oral cavity, which can then be carried downward by the subsequent gargles (gandusa) and outward by the nasal procedures. Second, Vagbhata writes for a household, not for a hospital — the procedure must be executable by every healthy adult every day at dawn, not by a Vaidya in a clinic. This is why he keeps the materials common (twigs, honey, household spices) and the procedure short. Third, the brushing instruction is twice a day: "early in the morning as well as immediately after having food", which makes Danta Dhavana the only step of Dinacharya that Vagbhata explicitly repeats post-meal.

One important note before we proceed. The classical Ayurvedic name for the chewing-stick brush is Dantakashtha (literally "tooth-wood", from danta = tooth, kashtha = wood). The popular modern Hindi name is datun, and the corresponding English term is "chewing-stick". The classical name for the tooth powder is Dantamanjana (literally "tooth-polish", from danta = tooth, manjana = polish/rub), which becomes the modern Hindi-Urdu word dant manjan still used today on tooth-powder packaging. Every classical reference in this blog uses the original Sanskrit names alongside the modern equivalents.

The Nine Classical Dantakashtha Twigs — Arka, Nyagrodha, Khadira, Karanja & More (Sutrasthana 2.2)

Vagbhata's first task in the Danta Dhavana sutra is to name the valid twigs. He does this in Ashtanga Hridaya Sutrasthana 2.2, where he lists nine specific tree species whose freshly-cut twigs may be used as a Dantakashtha. The list is not random — each tree has a specific rasa (taste), guna (quality), and karma (action) on the teeth and gums, and each is matched to a different oral condition. The nine are:

• Arka (Calotropis procera — the milkweed/madar): a small to medium shrub with violet flowers and abundant white milky latex. Its twig is pungent (katu), bitter (tikta), and heating (ushna virya) — the milkweed latex itself has classical use in shvitra (vitiligo) and krimi (worms). Vagbhata uses the arka twig for its sharp kapha-hara action: it cuts through overnight oral kapha quickly, which is why it is one of the first three twigs he names.
• Nyagrodha (Ficus bengalensis — the banyan): the great spreading sacred tree of India. Its twig is astringent (kashaya), cooling (sheeta virya) and guru (heavy). Banyan twigs are classically prescribed for bleeding gums and for the post-bath morning routine, because the cooling-astringent action firms the gum tissue (danta moola sneha-hara).
• Khadira (Acacia catechu — the catechu/kher tree): a thorny acacia from which the classical kattha (red catechu paste) is extracted. Khadira is arguably the most-used dantakashtha in the entire classical corpus, because its twig is pungent-bitter-astringent (katu, tikta, kashaya) and cooling-drying (sheeta, ruksha), which makes it tridoshic — equally usable by Vata, Pitta and Kapha constitutions. Bhavaprakasha Nighantu classifies Khadira as the foremost dantya (tooth-supportive) substance.
• Karanja (Pongamia pinnata — the Indian beech / pongam): a medium tree with glossy oval pinnate leaves. Its twig is pungent-bitter (katu, tikta) and heating (ushna virya), with a particular reputation for krimi (worms) and kustha (skin disorders). Karanja oil is itself a classical anti-bacterial. In Danta Dhavana the karanja twig is preferred when there is gum infection or foul breath (mukha-daurgandhya).
• Kakubha (Terminalia arjuna — arjuna): the tall white-barked tree whose bark is the classical hridaya (heart) tonic. The arjuna twig is astringent (kashaya), cooling (sheeta virya), and vatahara. It is the gentlest of the nine twigs and is recommended for sensitive gums and for post-illness recovery.

Vagbhata then mentions the second group of "and other herbs":

• Karavira (red) (Nerium indicum — the red oleander): a heating, pungent twig. Caution: the oleander plant as a whole is toxic; classical use of the karavira twig was sparing and is largely replaced today by safer anchors.
• Sarja (Vateria indica — the white dammar / Indian copal): a heavy resinous tree whose twig is bitter-astringent and cooling, used for gum strengthening.
• Irimeda (Acacia farnesiana — the yellow-flowered mimosa, also called vit-khadira): closely related to Khadira but with a yellow blossom. Its twig is identical in action to Khadira and is used as a substitute when Khadira is unavailable. Irimeda taila is itself a classical oil for gum and tooth disorders.
• Apamarga (Achyranthus aspera — the prickly chaff-flower): a slim herb whose stems are pungent and heating. Apamarga twigs are particularly prescribed when there is kapha-driven gum swelling.
• Malati (Jasminum grandiflorum — the great jasmine): a fragrant climber whose twig is bitter-astringent and cooling, used for the post-meal brushing because of its pleasant taste residue.

That is ten anchor names in total — the five primary (Arka, Nyagrodha, Khadira, Karanja, Kakubha) and the five secondary (Karavira, Sarja, Irimeda, Apamarga, Malati). The list is open-ended in the classical text: Vagbhata writes "...and other herbs", suggesting that other twigs with similar properties may also be used. The classical commentator Arunadatta, in his Sarvanga Sundari commentary on Ashtanga Hridaya, adds two more: Madhuka (Bassia latifolia, the mahua) and Bilva (Aegle marmelos, the bael).

The nine classical Dantakashtha twigs of Vagbhata's Ashtanga Hridaya Sutrasthana 2.2, each identified by a fresh sprig of its parent plant

Features of a Valid Dantakashtha — The 4 Vagbhata Rules (Sutrasthana 2.3)

Naming the twig is not enough. In Ashtanga Hridaya Sutrasthana 2.3, Vagbhata then specifies the exact features a valid dantakashtha must have. He gives four rules. Each is a precise physical or sensory check.

Rule 1: Twelve inches of length

The twig should be exactly twelve angula in length — one angula being the width of the average adult finger, so twelve angula equals roughly twelve inches (about thirty centimetres). The classical reasoning is ergonomic: a twelve-inch twig is long enough to give the brushing hand clear access to all four quadrants of the mouth without contaminating the bristled tip with skin oils from the rest of the hand. It is also short enough to be chewable and disposable within one session. Modern commercial bamboo toothbrushes are typically eighteen to twenty centimetres long — about half the classical length, because the brush head is permanent rather than chewed off.

Rule 2: The circumference of a little finger

The twig should be roughly as thick as the user's own little finger (kanishtha anguli). This is finger-circumference, not finger-width. The classical reasoning is mechanical: a finger-thick twig is rigid enough to apply pressure to the gum line without bending, but thin enough to fray into a soft brush at the bristle-end. A thicker twig (broomstick thickness) cannot be chewed into a brush; a thinner twig (matchstick thickness) snaps before the bristles fray.

Rule 3: Straight and devoid of nodes

The twig must be straight (rju) and without nodes (aparvasakta). A node on a twig is the small swollen joint where a leaf or side-branch emerges. Vagbhata excludes nodes for two reasons. First, a node interrupts the smooth bristle-fraying at the brush-end. Second, a node concentrates the bark fibre, which can splinter and lodge in the gum (danta moola). The classical preference is therefore for internode segments of the twig, cut between two leaf-joints.

Rule 4: Pungent, bitter and astringent tastes (katu, tikta, kashaya)

The twig must carry the three classical "anti-kapha" rasas — katu (pungent), tikta (bitter), and kashaya (astringent). These three tastes share the action of kapha-hara (kapha pacification) and chedana (cutting through accumulated dosha). Sweet (madhura), sour (amla) and salty (lavana) twigs are classically forbidden because they would feed the morning oral kapha rather than remove it. This rule explains why neem (purely tikta) is acceptable in Sushruta's list but not in Vagbhata's primary list — Vagbhata wants the combination of three anti-kapha tastes, not a single dominant taste. Khadira, with its balanced katu-tikta-kashaya profile, perfectly satisfies all three.

The four classical features Vagbhata specifies for a valid Dantakashtha — 12 inches long, finger-circumference, straight without nodes, and pungent-bitter-astringent in taste (Sutrasthana 2.3)

The Trikatu + Triphala + Trijataka Tooth Powder from Ashtanga Sangraha — The 9-Herb Classical Formula

The chewed twig alone is not the full classical procedure. Vagbhata expects the user to apply a tooth powder paste to the bristled tip of the twig before brushing. The exact formula appears in his other classical text, Ashtanga Sangraha, Sutrasthana, Chapter 3. The formula is one of the most elegant in the entire classical corpus, because it combines three classical herb-triads into a single nine-ingredient powder.

The shloka lists four ingredient-groups, which together give nine herbs plus one bonus anchor (Kustha). The three triads are:

Trikatu — the "three pungents"

• Sunthi (Zingiber officinale — dry ginger root): katu rasa, ushna virya, kapha-vata-hara. In the tooth powder it acts on the gum circulation and on morning oral kapha.
• Marica (Piper nigrum — black peppercorn): katu rasa, ushna virya, kapha-hara. Brings the sharp pungent-heating action that cuts through the overnight oral coating.
• Pippali (Piper longum — long pepper): katu rasa, ushna virya, madhura vipaka. Provides the carrier action (yogavahi) that helps the other ingredients reach the gum tissue.

Triphala — the "three fruits"

• Haritaki (Terminalia chebula): predominantly kashaya rasa, ushna virya, tridoshahara. The astringent action firms the gum tissue and reduces bleeding.
• Amalaki (Phyllanthus emblica — the Indian gooseberry): panca rasa with amla predominant, sheeta virya, pitta-hara. The cooling-astringent action prevents the heating Trikatu from over-stimulating the gums.
• Vibhitaki (Terminalia bellirica): kashaya rasa, ushna virya, kapha-pitta-hara. Provides the middle astringent layer that links Trikatu's heat with Amalaki's cooling.

Trijataka — the "three aromatics"

• Twak (Cinnamomum zeylanicum — cinnamon bark): katu-tikta-madhura rasa, ushna virya. Provides the warm aromatic note that balances bitterness.
• Ela (Elettaria cardamomum — green cardamom): katu-madhura rasa, sheeta virya. Acts on the post-brush mouth-freshness (mukha-vairsya) and is the classical anchor for any mukha-shuddhi formula.
• Patri (Cinnamomum tamala — bay leaf): katu-tikta-madhura rasa, ushna virya. Provides the closing aromatic note that lingers on the gum tissue.

Kustha (the bonus anchor)

Kustha (Saussurea lappa — the costus root): tikta-katu rasa, ushna virya, tridoshahara. Classical Ayurveda's "all-rounder" detoxifier, included in this formula for its broad antimicrobial action on the oral cavity.

How the formula is balanced

The nine-plus-one herbs together hit every classical taste except amla and lavana. Katu is provided four times over (sunthi, marica, pippali, twak, kustha), tikta three times (kustha, haritaki, patri), kashaya three times (haritaki, amalaki, vibhitaki), madhura two times (cardamom, patri), sheeta via amalaki and cardamom, and ushna via Trikatu and Trijataka. The honey (madhu) added at the end provides the yogavahi (carrier) action and a final kashaya-madhura note. The result is a perfectly balanced anti-kapha, gum-firming, antimicrobial paste that you can rub on the chewed twig before brushing.

The classical Trikatu + Triphala + Trijataka tooth powder formula from Ashtanga Sangraha — Sunthi, Marica, Pippali, Haritaki, Amalaki, Vibhitaki, Twak, Ela, Patri, mixed with honey

Vagbhata's Brushing Procedure — Lower Row First, Then Upper (Sutrasthana 2.4)

The third and final part of the Danta Dhavana procedure is the brushing technique itself. Vagbhata is brief but precise. In Ashtanga Hridaya Sutrasthana 2.4, he writes that brushing should be done "early in the morning as well as immediately after having food, without causing pain or injury to the gums". The detail that Vagbhata leaves implicit but that Ashtanga Sangraha spells out is the brushing sequence:

The lower-first rule has both an anatomical and an energetic rationale. Anatomically, the lower row of teeth accumulates more kapha-mala overnight because saliva pools in the lower mouth during sleep. Removing that pooled kapha-mala first prevents it from being spread to the upper row by the brush. Energetically, the classical commentators connect the lower row to apana vayu (downward-moving Vata) and the upper row to udana vayu (upward-moving Vata). The classical sequence aligns the brushing with the natural direction of those vayus — lower first cooperates with apana, then upper cooperates with udana.

The classical brushing technique of Vagbhata's Danta Dhavana — lower row first, then upper, with a freshly-frayed khadira twig and the classical tooth powder paste on its bristled tip

The full step-by-step procedure

Putting Vagbhata's three sutras together with the Ashtanga Sangraha brushing instruction, the complete procedure is:

1. Cut a fresh twelve-inch twig of one of the nine classical anchors (Khadira is the most accessible and tridoshic).
2. Check the four rules: 12 inches long, finger-circumference, straight without nodes, and pungent-bitter-astringent in taste.
3. Gently chew the bristle-end of the twig until it frays into a soft brush. This takes about 30 to 60 seconds.
4. Take a small pinch of the Trikatu + Triphala + Trijataka tooth powder (or our modern Ayurvedic Dantmanjan) on a clean surface. Add a few drops of pure raw honey to make a thick paste.
5. Dip the bristled tip of the twig into the paste. Begin brushing the lower row of teeth first, gently and without applying excessive pressure.
6. Brush along the gum line in a soft outward stroke, covering the front, sides and inner surfaces of every lower tooth.
7. When the lower row is complete, move to the upper row and repeat the same gentle outward stroke.
8. Spit out the residue, rinse the mouth thoroughly with warm water, and dispose of the twig. The twig is single-use and biodegradable.
9. Follow with Gandusa (oil pulling) and Kavala-dharana (gargles) for the complete classical oral hygiene sequence described later in the same chapter.

Danta Dhavana for Vata, Pitta & Kapha — Choosing the Right Anchor by Prakriti

Vagbhata's nine-twig list is intentionally diverse because the procedure must serve all three dosha constitutions (tridosha prakriti). The classical commentators — particularly Arunadatta in Sarvanga Sundari and Hemadri in Ayurveda Rasayana — matched specific twigs to specific constitutions. Here is the classical matching, with the matching tooth-powder anchor:

For a Vata-predominant constitution (dry, slim, anxious)

Twig of choice: Kakubha (Terminalia arjuna) or Nyagrodha (Ficus bengalensis) — the cooling, astringent, vata-pacifying anchors. Avoid the sharp pungent twigs (Arka, Karavira) that aggravate Vata's ruksha (dryness).

Powder anchor: The classical Trikatu+Triphala+Trijataka formula, but with the Trikatu proportion reduced to 1 part and the Triphala increased to 3 parts, with an extra teaspoon of pure cow's ghee mixed with the honey at the bristle-tip. The ghee provides the snigdha (unctuous) quality that Vata constitutions need.

Brushing time: Mid-morning, never on a completely empty stomach — brushing on an empty stomach can spike apana vayu in Vata constitutions and cause a brief headache.

For a Pitta-predominant constitution (warm, intense, prone to bleeding)

Twig of choice: Nyagrodha (Ficus bengalensis) or Khadira (Acacia catechu) — the cooling-astringent anchors. Avoid the heating twigs (Arka, Karanja, Karavira, Apamarga) that aggravate Pitta's heat.

Powder anchor: The classical formula with reduced Trikatu (half the standard proportion), increased Amalaki (the only cooling fruit in Triphala), and a teaspoon of yashtimadhu (licorice) powder added — the cooling-sweet-anti-inflammatory anchor that classical Sushruta Chikitsa Sthana recommends for bleeding gums (danta moola raktasrava).

Brushing time: Early morning, before sunrise, when the body's pitta is at its lowest ebb. Avoid brushing in the noon hour (Pitta time of day).

For a Kapha-predominant constitution (heavy, slow, prone to oral coating)

Twig of choice: Khadira (Acacia catechu) or Karanja (Pongamia pinnata) or Apamarga (Achyranthus aspera) — the sharp anti-kapha anchors. Kapha constitutions can tolerate (and benefit from) the heating-pungent twigs that Vata and Pitta constitutions cannot.

Powder anchor: The classical formula at full Trikatu proportion, with an extra pinch of vacha (Acorus calamus) added — the classical kapha-hara root that supports oral kapha elimination.

Brushing time: Pre-sunrise, while the body is still in the morning kapha lag — brushing earlier in the morning gives the formula longer to act before kapha re-accumulates with breakfast.

When Vagbhata Says Avoid the Twig — Classical Contraindications & Modern Equivalents

Classical Ayurveda is consistent on this rule: when the body is already in a vitiated state, the daily preventive procedures are paused or modified. Vagbhata himself, in Sutrasthana 2.5, lists conditions where the Dantakashtha twig should not be used. The full classical list of contraindications is:

• Indigestion (ajirna) — brushing pre-meal stimulates digestive secretions; in ajirna this overloads an already-struggling agni.
• Vomiting (chardi) or recent vomiting — the gag-reflex sensitivity makes any oral procedure aggravating.
• Cough and respiratory distress (kasa, swasa) — chewing the twig in active cough can trigger more coughing.
• Cardiac disorders (hridroga) — classical caution; modern interpretation is to use a softer brush.
• Eye disorders (akshi roga) — particularly with red, irritated eyes; the head movement of vigorous brushing aggravates.
• Ear disorders (karna roga) — similar reasoning.
• Mouth ulcers (mukha pak) — obvious; let the ulcer heal first.
• Fever (jwara) — the entire morning routine is paused during active fever.
• Severe thirst (trishna) — classical caution against drying procedures when the body is already dry.
• Asthma (shvasa) — the chewing-and-spitting action can trigger an episode.

In all of these conditions, the classical alternative is the finger and water method — gently massaging the gums with a clean wet index finger for 30 to 60 seconds, then rinsing with warm water. Sushruta Chikitsa Sthana 24.4 confirms this finger-method as a valid temporary substitute. Modern equivalents would be a very soft-bristled toothbrush used with water only, no powder, no toothpaste, for the duration of the illness.

From Classical Dantakashtha to Modern Ayurvedic Dant Manjan — How the Lineage Carries Today

If you have read this far, the question that probably remains is: "This is fascinating — but I live in a city, I do not have a Khadira tree in my balcony, and I cannot find fresh twigs every morning. How do I actually practice this?"

The classical lineage answers the question itself. Already by the time of Bhavaprakasha Samhita (the 16th-century encyclopaedia we have written about here), the classical Vaidyas had already noticed that fresh twigs were not always available, and they had developed two adaptations.

Adaptation 1: The pre-ground tooth powder (Dantamanjana)

The Trikatu+Triphala+Trijataka powder — pre-mixed, pre-ground and stored in an airtight jar — allowed a household to keep the classical formula on hand and use it daily without the daily grinding. The name Dantamanjana (from danta = tooth, manjana = polish/scrub) emerges in this era as the standard household oral-care anchor. The modern Indian word dant manjan is the direct linguistic descendant of this classical term, and the modern packaged "ayurvedic dant manjan" is the direct functional descendant of the classical pre-ground powder. The popular search term "ayurvedic tooth powder" is the English-language version of the same lineage.

Adaptation 2: The reusable bristle brush

By the late mediaeval period, the reusable plant-fibre brush (typically a frayed-end stick from soft-fibred trees) had become a standard household item, replacing the daily-cut fresh twig. The modern bamboo toothbrush is the contemporary version of that adaptation — the bamboo body provides the rigid handle, the plant-fibre bristles provide the gentle brush, and the whole brush is biodegradable so the classical single-use principle is preserved while removing the daily cutting requirement.

What modern Ayurvedic Dantmanjan should carry from the classical formula

A genuine modern Ayurvedic Dantmanjan should carry the classical lineage on three checkpoints:

• The taste profile. Pungent-bitter-astringent (katu-tikta-kashaya) must be the dominant rasa profile. A modern "ayurvedic" tooth powder that tastes sweet or salty is not on the classical lineage.
• The anchor herbs. The formula should include at least one tridoshic dantakashtha anchor (Khadira / Babbula / Irimeda), at least one Triphala fruit (typically Haritaki for its astringent gum action), and at least one Trikatu anchor (typically Sunthi for the warm pungent note).
• No synthetic abrasives or detergents. Classical dantamanjana is plant-only. SLS, fluoride, calcium carbonate (chalk), titanium dioxide and synthetic flavour oils are not on the classical lineage.

How Vagbhata's 1,500-year-old Danta Dhavana procedure carries into the modern Ayurveda Hub Dantmanjan + bamboo toothbrush daily routine — same classical Khadira-Triphala-Trikatu anchors, replanted into a 30-second urban morning

Common Mistakes Modern Readers Make with the Classical Procedure

When modern readers first encounter the Vagbhata procedure, three predictable errors recur. Avoiding them protects both the integrity of the classical practice and the health of your gums.

Mistake 1: "Tooth powder is harsher than toothpaste"

The opposite is closer to the truth. Modern commercial toothpastes contain titanium dioxide, calcium carbonate (chalk) and silica as polishing abrasives — all of which are mechanically harder than the plant-fibre matrix of a classical tooth powder. The classical formula's "harshness" is sensory (the pungent-bitter taste) not mechanical. The plant-fibre Triphala-Trikatu-Trijataka powder is in fact gentler on enamel than most commercial toothpaste abrasives.

Mistake 2: "Honey will damage the teeth"

Raw honey in the classical formula is used in such small quantities (a few drops on the brush) and is rinsed off immediately after brushing, so it does not cause prolonged sugar contact. Modern dental concern about honey is about prolonged sugar exposure (sweetened drinks, honey-coated pacifiers), not about a few drops in a 90-second oral procedure. Classical Ayurveda's choice of honey is deliberate — honey is naturally antimicrobial (kapha-hara via yogavahi and the H2O2 generation by its enzymes), and the small quantity provides the carrier for the powder.

Mistake 3: "I'll skip the upper row, my lower row is the problem"

The classical lower-first rule does not mean upper-second is optional. Both rows are brushed in every session. Skipping the upper row leaves the upper teeth and gum line untreated, which over weeks creates an asymmetric gum-line where the lower gums are firm and the upper gums recede. Always complete the full lower-then-upper sequence.

Mistake 4: "Brushing twice means twice the powder"

The post-meal brushing is gentler than the morning brushing. Vagbhata expects the post-meal brushing to be primarily mechanical — clearing food debris with the chewed twig and warm water. The tooth powder paste is optional for the post-meal brushing and is not used at every meal. The classical default is: morning brushing with full powder, post-meal brushing with water only or a single mouth-rinse.

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