tatra, varṣāsvōṣadhayastaruṇyō'lpavīryā āpaścāpraśāntāḥ kṣitimalaprāyāḥ, tā upayujyamānā nabhasi mēghāvatatē jalapraklinnāyāṁ bhūmau klinnadēhānāṁ prāṇināṁ śītavātaviṣṭambhitāgnīnāṁ vidahyantē, vidāhāt pittasañcayamāpādayanti; sa sañcayaḥ śaradi praviralamēghē viyatyupaśuṣyati paṅkē'rkakiraṇapravilāyitaḥ paittikān vyādhīñjanayati | tā ēvauṣadhayaḥ kālapariṇāmāt pariṇatavīryā balavatyō hēmantē bhavantyāpaśca praśāntāḥ snigdhā atyarthaṁ gurvyāśca, tā upayujyamānā mandakiraṇatvādbhānōḥ satuṣārapavanōpastambhitadēhānāṁ dēhināmavidagdhāḥ snēhācchaityādgauravādupalēpācca ślēṣmasañcayamāpādayanti; sa sañcayō vasantē'rkaraśmipravilāyita īṣatstabdhadēhānāṁ dēhināṁ ślaiṣmikān vyādhīñjanayati | tā ēvauṣadhayō nidāghē niḥsārā rūkṣā atimātraṁ laghvyō bhavantyāpaśca, tā upayujyamānāḥ sūryapratāpōpaśōṣitadēhānāṁ dēhināṁ raukṣyāllaghutvācca vāyōḥ sañcayamāpādayanti; sa sañcayaḥ prāvr̥ṣi cātyarthaṁ jalōpaklinnāyāṁ bhūmau klinnadēhānāṁ dēhināṁ śītavātavarṣēritō vātikān vyādhīñjanayati | ēvamēṣa dōṣāṇāṁ sañcayaprakōpahēturuktaḥ ||11||
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तत्र, वर्षास्वोषधयस्तरुण्योऽल्पवीर्या आपश्चाप्रशान्ताः क्षितिमलप्रायाः, ता उपयुज्यमाना नभसि मेघावतते जलप्रक्लिन्नायां भूमौ क्लिन्नदेहानां प्राणिनां शीतवातविष्टम्भिताग्नीनां विदह्यन्ते, विदाहात् पित्तसञ्चयमापादयन्ति; स सञ्चयः शरदि प्रविरलमेघे वियत्युपशुष्यति पङ्केऽर्ककिरणप्रविलायितः पैत्तिकान् व्याधीञ्जनयति | ता एवौषधयः कालपरिणामात् परिणतवीर्या बलवत्यो हेमन्ते भवन्त्यापश्च प्रशान्ताः स्निग्धा अत्यर्थं गुर्व्याश्च, ता उपयुज्यमाना मन्दकिरणत्वाद्भानोः सतुषारपवनोपस्तम्भितदेहानां देहिनामविदग्धाः स्नेहाच्छैत्याद्गौरवादुपलेपाच्च श्लेष्मसञ्चयमापादयन्ति; स सञ्चयो वसन्तेऽर्करश्मिप्रविलायित ईषत्स्तब्धदेहानां देहिनां श्लैष्मिकान् व्याधीञ्जनयति | ता एवौषधयो निदाघे निःसारा रूक्षा अतिमात्रं लघ्व्यो भवन्त्यापश्च, ता उपयुज्यमानाः सूर्यप्रतापोपशोषितदेहानां देहिनां रौक्ष्याल्लघुत्वाच्च वायोः सञ्चयमापादयन्ति; स सञ्चयः प्रावृषि चात्यर्थं जलोपक्लिन्नायां भूमौ क्लिन्नदेहानां देहिनां शीतवातवर्षेरितो वातिकान् व्याधीञ्जनयति | एवमेष दोषाणां सञ्चयप्रकोपहेतुरुक्तः ||११||
Meaning of the śloka
The passage explains seasonal accumulation and aggravation of the doshas. In varsha, plants are young and of limited potency, and waters are unsettled and laden with impurities from the earth. When consumed by beings whose bodies are damp and whose agni is obstructed by cold-associated vata, under cloudy skies and on water-soaked ground, these undergo vidaha and lead to pitta accumulation. In sharad, as clouds thin and mud dries, the sun's rays liquefy that accumulation and disorders associated with pitta arise. By hemanta, the plants have matured in potency and strength, and waters are settled, unctuous and heavy. When consumed by bodies supported by frosty winds under a mild sun, without vidaha, their unctuousness, coldness, heaviness and coating quality lead to shleshma accumulation. In vasanta, the sun's rays liquefy this accumulation and disorders associated with shleshma arise in bodies that remain somewhat stiff. In summer, the same plants and waters become depleted, dry and very light. Their dryness and lightness contribute to vata accumulation in bodies dried by the sun. At the onset of rains, with earth and bodies thoroughly damp, cold winds and rain stir that accumulated vata and give rise to vata-associated disorders. This is the account of the causes of dosha accumulation and aggravation.
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pittādīnāṁ sañcayaprakōpau varṣādiṣu yathā sahētukau bhavatastathā nirdiśannāha- tatra varṣāsvityādi| tatra tēṣu r̥tuṣu madhyē, ōṣadhayō gōdhūmacaṇakaśālyādayaḥ, taruṇyaḥ abhinavāḥ, alpavīryā alpaśaktayaḥ, ‘bhavanti’ ityadhyāhāraḥ; anyē tu vīryaśabdaṁ śītōṣṇākhyavīryavācinaṁ manyantē| nanu, varṣāsu gōdhūmādayaḥ purātanā ēva bhavanti, kathamabhinavā ityucyantē? naiṣa dōṣaḥ, gōdhūmacaṇakaśālyādayō'ntaḥsūkṣmajalapravēśānmradimānamupagatāḥ kiñcittiraskr̥taśaktayaḥ prarōhadharmiṇyaḥ prōcchūnatāmupagatā anavā api taruṇya ityucyantē, śākādayastu nūtanā ēva prayujyantē| āpaścāpraśāntā apariṇatāḥ, navatvāt; aprasannāḥ kaluṣā ityanyē; kṣitimalaprāyāḥ pr̥thivyāstr̥ṇaparṇōtkaraśavakōthādimalabahulāḥ, atrāpi ‘bhavanti’ ityadhyāhāraḥ| tā upayujyamānā ityādi| vidahyantē amlapākamupayānti| kāstāḥ? pūrvōktā ōṣadhaya āpaśca| kiṁ kriyamāṇāḥ? upayujyamānāḥ| kēṣāmamlapākamupayānti? dēhināṁ; kiṁviśiṣṭānāṁ? śītavātaviṣṭambhitāgnīnāṁ; śītēna kupitō vātaḥ śītavātaḥ (śārīraḥ ), tēna mandavēgīkr̥tāgnīnāṁ; na punarbāhyēna śītavātēna; yatastēna bahirlōmakūparōdhēnōṣmaṇō'nirgamādantaragnērbalamēdhatē| punaḥ kimbhūtānāṁ dēhināṁ? klinnadēhānāṁ ārdrībhūtaśarīrāṇām| kasyāṁ satyāṁ? bhūmau| kiṁviśiṣṭāyāṁ? jalapraklinnāyāṁ; pānīyēna suṣṭhu stimitāyām| kva sati? nabhasi, ākāśē| kiṁviśiṣṭē? mēghāvatatē, mēghavyāptē| vidāhāt amlapākāt| pittasañcayamiti saṁhatirūpā vr̥ddhiḥ sañcayaḥ; svasthānavr̥ddhirityanyē| sañcīyamānamapi pittamr̥tuśaityāttasmin kālē na kupyati| sa sañcaya ityādi| sa ēva pittasya varṣākālōpacitaḥ sañcayaḥ, śaradyalpamēghē ākāśē sūryaraśmibhiḥ pravilāyitaḥ san pittōdbhavān vyādhīnutpādayati| tā ēvētyādi tā ēvauṣadhayaḥ pūrvōktāḥ| kālapariṇāmāt kālaparipākāt| pariṇatavīryāḥ sañjātaśaktikāḥ| balavatyō dēhōpacayahētavaḥ, anyathā pariṇatavīryabalavatōrēkārthatvāt punaruktiḥ syāt| āpaśca praśāntāḥ svacchāḥ; kṣitimalāpagamādityanyē| tā iti pūrvōktā ōṣadhaya āpaśca| upayujyamānāḥ khādyamānāḥ pīyamānāśca| satuṣārapavanōpastambhitadēhānāmiti satuṣārapavanēna himārdravātēnōpastambhitānyāpyāyitāni dēhāni śarīrāṇi yēṣāṁ tē tathōktāḥ| tā ōṣadhaya āpaśca kiṁviśiṣṭāḥ? avidagdhāḥ, madhurapākamupagatāḥ| r̥tvādisvabhāvāt kaphasya sañcīyamānasya himānīvaśāttadānīṁ styānataiva bhavati na prakōpaḥ| sa sañcaya ityādi| arkaraśmipravilāyita iti styānaghr̥tavadvilayanamātraṁ vasantē bhavati, na tūpaśōṣaṇākhyaḥ praśamaḥ, kasmāt? arkasya nātitīkṣṇatvācchlēṣmaprācuryācca| ślaiṣmikān vyādhīn annadvēṣahr̥dayōtklēdādīn| tā ēvauṣadhaya ityādi| nidāghē grīṣmē| niḥsārāḥ nirgatasārāḥ , sārō'tra gauravam| rūkṣāḥ niḥsnēhāḥ| na kēvalamōṣadhaya ēvaṁvidhā bhavanti āpaśca bhavantītyarthaḥ| tā upayujyamānā ityādi|- tā anantaranirdiṣṭā auṣadhayō raukṣyalaghutvābhyāṁ hētubhyāṁ sūryapratāpōpaśōṣitadēhānāṁ dēhināṁ nr̥̄ṇāṁ vātasañcayamāpādayantīti piṇḍārthaḥ| yadyapi śītasya vāyōruṣṇē grīṣmē sañcayō na yujyatē , tathā'pi vātaguṇēṣu sarvēṣu raukṣyaṁ pradhānaṁ, tēnauṣadhīnāmatyartharaukṣyēṇa rūkṣasya vāyōrgrīṣmē sañcayaḥ syādityadōṣaḥ | sa sañcayaḥ prāvr̥ṣītyādi| sa vātasañcayaḥ śītavātavarṣēritō vātikān vyādhīn kōṣṭhatōdasañcaraṇādīn janayati| kva kālē? prāvr̥ṣi; kēṣāṁ vātikān vyādhīn janayati? dēhināṁ; kiṁviśiṣṭānāṁ? klinnadēhānāṁ; kasyāṁ satyāṁ? bhūmāvatyarthaṁ jalōpaklinnāyām| ēvamēṣa ityādi| ēvamanēna prakārēṇa, ēṣa iti kālasvabhāvakr̥tauṣadhitāruṇyādiryāvacchītavātavarṣēritō vātikān vyādhīñjanayatīti dōṣāṇāṁ yau sañcayaprakōpau tayōrayaṁ hēturuktaḥ| nanu, dōṣōpacayaprakōpōpaśamanimittamiti trayāṇāṁ cayādīnāṁ pratijñātatvāt kathaṁ sañcayaprakōpau vyākhyāyōpasaṁhāraḥ? naiṣa dōṣaḥ, prakōpē hi saṁśōdhanaṁ kāryaṁ; tatra yadi yathāpratijñaṁ trīn praśamasahitān vyākhyāti tadā praśamāntaritaḥ prakōpōpakramavidhiḥ syāt; tasmāt sañcayaprakōpāvēva tāvat pr̥thagākhyāti||11||
Meaning of the commentary
Plants are exemplified by wheat, chickpeas and rice. 'Young' need not mean freshly harvested: older grains may absorb moisture, soften, swell and become capable of sprouting, with reduced potency, while vegetables may actually be new. Virya is explained as strength, though others take it specifically as cold or hot potency. Unsettled water is newly formed and unconditioned, or, in another explanation, turbid. Its impurities include grass, leaves and decomposing remains. Vidaha is explained as sour transformation during digestion. The vata that impairs agni is specifically bodily vata aggravated by cold, not simply an external cold wind. The commentator contrasts this with external cold closing the pores and retaining internal warmth. Sanchaya means increase in an accumulated mass, or, according to others, increase in the dosha's own site. Seasonal cold prevents the accumulated pitta from becoming aggravated immediately; autumn sunlight then liquefies it and pitta disorders arise. Mature potency means developed capacity, while strength-bearing means promoting bodily growth, so these descriptions are not redundant. Settled waters are clear, or free of earth-derived impurities. Frost-bearing wind is said to support the body. Avidagdha is explained as sweet transformation rather than sour transformation. Cold keeps accumulating kapha congealed; spring sunlight melts it like solidified ghee rather than drying and pacifying it, because the sun is not yet sufficiently intense and kapha is abundant. Examples of resulting disorders include aversion to food and hridayotkleda. Summer depletion is explained as loss of heaviness, and dryness as absence of unctuousness. The commentator addresses why cold vata can accumulate in hot summer: dryness is predominant among its qualities, and the extreme dryness of the consumed substances accounts for accumulation. Early rains then provoke the accumulated vata, with examples such as pricking pain and movement in the abdominal region. Finally, although subsiding of doshas was also promised, it is deferred so that the discussion of treatment for aggravation is not interrupted. Accumulation and aggravation are therefore explained together first.
Key terms
- sa~jcayaH (sañcayaḥ)
- Dosha accumulation; alternatively increase in its own site.
- vidAha (vidāha)
- Sour digestive transformation in this commentary.
- prakopa
- Aggravation following accumulation in the seasonal sequence.
- niHsArAH (niḥsārāḥ)
- Depleted, specifically explained here as lacking heaviness.