36. bhūmipravibhāgavijñānīyādhyāyaḥ

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Adhikarana 4 (5) · Śloka 5

atra kēcidāhurācāryāḥ- prāvr̥ḍvarṣāśaraddhēmantavasantagrīṣmēṣu yathāsaṅkhyaṁ mūlapatratvakkṣīrasāraphalānyādadītēti; tattu na samyak, saumyāgnēyatvājjagataḥ | saumyānyauṣadhāni saumyēṣvr̥tuṣvādadīta, āgnēyānyāgnēyēṣu; ēvamavyāpannaguṇāni bhavanti | saumyānyauṣadhmani saumyēṣvr̥tuṣu gr̥hītāni sōmaguṇabhūyiṣṭhāyāṁ bhūmau jātānyatimadhurasnigdhaśītāni jāyantē | ētēna śēṣaṁ vyākhyātam ||5||

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अत्र केचिदाहुराचार्याः- प्रावृड्वर्षाशरद्धेमन्तवसन्तग्रीष्मेषु यथासङ्ख्यं मूलपत्रत्वक्क्षीरसारफलान्याददीतेति; तत्तु न सम्यक्, सौम्याग्नेयत्वाज्जगतः | सौम्यान्यौषधानि सौम्येष्वृतुष्वाददीत, आग्नेयान्याग्नेयेषु; एवमव्यापन्नगुणानि भवन्ति | सौम्यान्यौषध्मनि सौम्येष्वृतुषु गृहीतानि सोमगुणभूयिष्ठायां भूमौ जातान्यतिमधुरस्निग्धशीतानि जायन्ते | एतेन शेषं व्याख्यातम् ||५||

Meaning of the śloka

Some teachers say that roots, leaves, bark, latex, heartwood and fruits should be collected respectively in the rainy approach, rainy season, autumn, early winter, spring and summer. The text rejects this as incomplete because the world has cooling lunar and heating solar qualities. Cooling medicines should be collected in cooling seasons and heating medicines in heating seasons so that their qualities remain unimpaired. Cooling medicines collected in cooling seasons from land rich in lunar qualities are said to become exceptionally sweet, unctuous and cold. The remaining combinations are to be understood by analogy.

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saumyēṣu varṣāhēmantaśiśirēṣvityarthaḥ| āgnēyēṣu śaradvasantagrīṣmēṣu| ātyayikē kāryē punaḥ pūrvāhṇādiṣu vasantādiṣu yathāyathamauṣadhānyādadīta| ayamabhiprāyaḥ- āgnēyānyauṣadhānyāgnēyēṣu r̥tuṣu gr̥hītānyāgnēyaguṇabhūyiṣṭhāyāṁ bhūmāvatikaṭurūkṣōṣṇāni jāyanta iti||5||

Meaning of the commentary

The cooling seasons are the rains, early winter and late winter. The heating seasons are autumn, spring and summer. For urgent need, medicines may instead be gathered appropriately during parts of the day corresponding analogically to spring and the other seasons. The implied counterpart is that heating medicines collected in heating seasons from land dominated by heating qualities become exceptionally pungent, dry and hot.

Key terms

saumya: Cooling or lunar in quality.
Agneya (agneya): Heating or fiery in quality.

Adhikarana 8 (11) · Śloka 11

sarvāvayavasādhyēṣu palāśalavaṇādiṣu | vyavasthitō na kālō'sti tatra sarvō vidhīyatē ||11||

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सर्वावयवसाध्येषु पलाशलवणादिषु | व्यवस्थितो न कालोऽस्ति तत्र सर्वो विधीयते ||११||

Meaning of the śloka

For preparations requiring every part of a plant, such as palasha salt, no fixed collection season exists; every season is prescribed for them.

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tatra kēcidāhurācāryāḥ prāvr̥ḍvarṣāśaraddhēmantētyādi gadyēna vyabhicārya, ślōkairvyābhicārayitumāha- sarvāvayavasādhyēṣvityādi| sarvāvayavasādhyēṣu aśēṣamūlādyavayavagrāhyēṣu yōgēṣvityarthaḥ| palāśalavaṇādiṣu patralavaṇādiṣu; patralavaṇayōgaśca vātavyādhipaṭhitō jñēyaḥ| tatra sarvō vidhīyata iti tatra tēṣu patralavaṇādiyōgēṣu, sarvaḥ samastō'pi kālaḥ prāvr̥ḍādirvidhīyatē kathyata ityarthaḥ| ētēna sarvasminnapi kālē mēlāpakaḥ kriyata ityarthaḥ||11||

Meaning of the commentary

This verse states an exception to the preceding seasonal collection rules. Preparations requiring all parts take roots and the other plant parts without omission. The commentary also reads palasha-lavana as patra-lavana, leaf salt, and points to the leaf-salt preparation taught among vata disorders. Because all parts must be assembled, collection may be carried out across all seasons, beginning with the rainy season and continuing through the others.

Key terms

sarvAvayavasAdhya (sarvavayavasadhya): A preparation accomplished by using all constituent plant parts.
palAshalavaNa (palashalavana): Palasha salt; the commentary also gives the reading patralavana, leaf salt.

Adhikarana 9 (12) · Śloka 12

gandhavarṇarasōpētā ṣaḍvidhā bhūmiriṣyatē | tasmādbhūmisvabhāvēna bījinaḥ ṣaḍrasāyutāḥ ||12||

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गन्धवर्णरसोपेता षड्विधा भूमिरिष्यते | तस्माद्भूमिस्वभावेन बीजिनः षड्रसायुताः ||१२||

Meaning of the śloka

Soil is held to be sixfold and endowed with smell, color and taste. Therefore seed-bearing plants, through the nature of their soil, possess the six tastes.

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yēna ca hētunā svaguṇaparityāgastamāha- gandhētyādi| gandhavarṇarasōpētēti luptādiśabdanirdēśād gandhavarṇarasasparśaśabdōpētā kathitā| ṣaḍvidhā pañcabhūtātmikā sarvalakṣaṇā ca| bījinō vr̥kṣādayaḥ| tē ca bhūmisvabhāvēna yutāḥ ṣaḍrasōpētā bhavanti; athavā ētē ṣaḍrasā bhūmisvabhāvēna yutā militāḥ santō bījinō bhavanti vr̥kṣādirūpā bhavantītyarthaḥ||12||

Meaning of the commentary

By implication, the description includes touch and sound along with smell, color and taste. The sixfold earth is explained as five elemental types plus one possessing all characteristics. Bijin refers to trees and other seed-bearing plants. One interpretation says that plants acquire the six tastes by sharing the nature of the soil. Alternatively, the six tastes, joined and combined through the soil's nature, become seed-bearing forms such as trees.

Key terms

ShaDvidhA bhUmi (shadvidha bhumi): The sixfold classification of soil: five elemental types and a type bearing all characteristics.
ShaDrasa (shadrasa): The six tastes.
bIjin (bijin): Seed-bearing plants, including trees.

← 35. āturōpakramaṇīyādhyāyaḥ 37. miśrakādhyāyaḥ →