6. r̥tucaryādhyāyaḥ

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Adhikarana 6 (7) · Śloka 7

ta ētē śītōṣṇavarṣalakṣaṇāścandrādityayōḥ kālavibhāgakaratvādayanē dvē bhavatō dakṣiṇamuttaraṁ ca | tayōrdakṣiṇaṁ varṣāśaraddhēmantāḥ; tēṣu bhagavānāpyāyatē sōmaḥ, amlalavaṇamadhurāśca rasā balavantō bhavanti, uttarōttaraṁ ca sarvaprāṇināṁ balamabhivardhatē | uttaraṁ ca śiśiravasantagrīṣmāḥ, tēṣu bhagavānāpyāyatē'rkaḥ, tiktakaṣāyakaṭukāśca rasā balavantō bhavanti, uttarōttaraṁ ca sarvaprāṇināṁ balamupahīyatē ||7||

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त एते शीतोष्णवर्षलक्षणाश्चन्द्रादित्ययोः कालविभागकरत्वादयने द्वे भवतो दक्षिणमुत्तरं च | तयोर्दक्षिणं वर्षाशरद्धेमन्ताः; तेषु भगवानाप्यायते सोमः, अम्ललवणमधुराश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमभिवर्धते | उत्तरं च शिशिरवसन्तग्रीष्माः, तेषु भगवानाप्यायतेऽर्कः, तिक्तकषायकटुकाश्च रसा बलवन्तो भवन्ति, उत्तरोत्तरं च सर्वप्राणिनां बलमुपहीयते ||७||

Meaning of the śloka

The six seasons, characterized by cold, heat and rain, form two ayanas, southern and northern, through the division of time associated with the moon and sun. Varsha, sharad and hemanta constitute the southern ayana. During these, Soma grows stronger, sour, salty and sweet tastes become prominent in sequence, and the strength of living beings progressively increases. Shishira, vasanta and grishma constitute the northern ayana. During these, the sun grows stronger, bitter, astringent and pungent tastes become prominent in sequence, and the strength of living beings progressively decreases.

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ta ētē śītōṣṇavarṣētyādi| ta ētē ṣaḍr̥tavaḥ, śītōṣṇavarṣalakṣaṇairlakṣitāḥ| atra śītaṁ vātakr̥tam, auṣṇyamādityakr̥taṁ, varṣaścandrakr̥taḥ; śītavarṣau candrakr̥tāvityanyē| ētaiśca ṣaḍr̥tubhirdvē ayanē bhavataḥ| kuta ityāha- candrādityayōḥ kālavibhāgakaratvāt| kē tē dvē ayanē iti pr̥ṣṭa āha- dakṣiṇamuttaraṁ ca| atra dakṣiṇamayanaṁ candrakālaṁ vibhāgayati, uttaramayanamādityakālamiti| tayōrdakṣiṇamityādi|- tayōrdakṣiṇōttarāyaṇayōrmadhyē varṣāśaraddhēmantā dakṣiṇāyanaṁ; tēṣu varṣādiṣūttarōttaraṁ bhagavān sōma āpyāyatē adhikabalō bhavati, na kēvalaṁ sōma ēva balavān bhavati rasāścāmlādayō varṣādiṣu yathāsaṅkhyamuttarōttaraṁ balavantō bhavanti; uttarōttaraṁ cēti cakārō vyatikramēṇa sambandhanīyaḥ, tēna sarvaprāṇināṁ cōttarōttaraṁ balamabhivardhatē ityarthaḥ| uttaramityādi|- śiśiravasantagrīṣmā uttarāyaṇaṁ, tēṣu śiśirādiṣūttarōttaraṁ bhagavānarka āpyāyatē adhikabalō bhavati; tiktādayō rasāśca śiśirādiṣu yathāsaṅkhyamuttarōttaraṁ ca balavantō bhavanti| balamapahīyatē balahānirbhavati| ‘tē śiśiravasantagrīṣmavarṣāśaraddhēmantāḥ’ iti sūtrē yadyapi prāguttarāyaṇaṁ paṭhitaṁ, tathā'pi bhāṣyē yat prathamaṁ dakṣiṇāyanasya vyākhyānaṁ taduttarāyaṇatō'pi dakṣiṇāyanasya vaiśiṣṭyaṁ pratipādayati; kutaḥ? visargatvāt prāṇināṁ balakaratvāccēti||7||

Meaning of the commentary

Cold is first attributed to wind, heat to the sun and rain to the moon; others attribute both cold and rain to the moon. The southern ayana is associated with lunar time and the northern with solar time. In the southern sequence, the moon and the respective tastes become progressively stronger, as does the strength of living beings. In the northern sequence, the sun and the respective tastes grow stronger while bodily strength declines. Although the earlier list began with the northern sequence, discussing the southern one first here indicates its distinction as visarga, a period associated with imparting strength to living beings.

Key terms

dakShiNAyanaM (dakṣiṇāyanam): The southern ayana, comprising varsha, sharad and hemanta here.
uttarAyaNaM (uttarāyaṇam): The northern ayana, comprising shishira, vasanta and grishma here.
visarga: The imparting or nourishing phase associated here with increasing strength.

Adhikarana 9 (10) · Śloka 10

iha tu varṣāśaraddhēmantavasantagrīṣmaprāvr̥ṣaḥ ṣaḍr̥tavō bhavanti, dōṣōpacayaprakōpōpaśamanimittaṁ; tē tu bhādrapadādyēna dvimāsikēna vyākhyātāḥ; tadyathā- bhādrapadāśvayujau varṣāḥ, kārtikamārgaśīrṣau śarat, pauṣamāghau hēmantaḥ, phālgunacaitrau vasantaḥ, vaiśākhajyēṣṭhau grīṣmaḥ; āṣāḍhaśrāvaṇau prāvr̥ḍiti ||10||

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इह तु वर्षाशरद्धेमन्तवसन्तग्रीष्मप्रावृषः षडृतवो भवन्ति, दोषोपचयप्रकोपोपशमनिमित्तं; ते तु भाद्रपदाद्येन द्विमासिकेन व्याख्याताः; तद्यथा- भाद्रपदाश्वयुजौ वर्षाः, कार्तिकमार्गशीर्षौ शरत्, पौषमाघौ हेमन्तः, फाल्गुनचैत्रौ वसन्तः, वैशाखज्येष्ठौ ग्रीष्मः; आषाढश्रावणौ प्रावृडिति ||१०||

Meaning of the śloka

For considering the accumulation, aggravation and subsiding of doshas, this chapter uses six seasons in the sequence varsha, sharad, hemanta, vasanta, grishma and pravrit. They are two-month periods beginning with Bhadrapada: Bhadrapada and Ashvayuja form varsha; Kartika and Margashirsha form sharad; Pausha and Magha form hemanta; Phalguna and Chaitra form vasanta; Vaishakha and Jyeshtha form grishma; and Ashadha and Shravana form pravrit.

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saṁśōdhanāśrayaṁ darśanaṁ darśayannāha- ihētyādi| iha asminnadhyāyē, tuśabdaḥ punararthaḥ| asminnadhyāyē punaḥ kimarthaṁ varṣādayaḥ r̥tava ityāha- dōṣōpacayādyartham| nanu, idaṁ darśanaṁ vyādhihētuvātādisañcayādyarthatvāt prāk kartuṁ yujyatē| naivaṁ, tatra vātādihētūnāṁ rasānāṁ niṣpattēstadēva darśanaṁ prāk kr̥taṁ, athavā ‘hēmantē śiśirē caiva vasantē cāpi mōkṣayēt’- (sū. a. 5) ityādiślōkē śiśirādīnāmādau nirdiṣṭatvāt| nanu, prāvr̥ḍvarṣayōḥ kō bhēdaḥ? ucyatē, prathamaḥ pravr̥ṣṭēḥ kālaḥ prāvr̥ḍ, tasyānubandhō varṣāḥ| sañcayāt prakōpō balavān, tasya cikitsitaṁ saṁśōdhanamityatra varṣādayō r̥tava uktāḥ, tathā carakē'pi rōgabhiṣagjitīyē vimānē saṁśōdhanamadhikr̥tya varṣādayō'bhihitāḥ| yadyapi dōṣasañcayādinimittaṁ varṣādayaḥ kathitāḥ, tathā'pi sañcayādiṣu saṁśōdhanaṁ kāryamityasya prādhānyaṁ; śiśirādayastu rasaṁ balaṁ cādhikr̥tyōktāḥ, varṣādayastu saṁśōdhanamadhikr̥tya sañcayādyarthamiti tātparyārthaḥ| anyē tvanyathā vyākhyānayanti- gaṅgāyā dakṣiṇē dēśē varṣādyr̥tuvibhāgō jñātavya iti; ayamapi gayadāsācāryēṇa dūṣitaḥ||10||

Meaning of the commentary

This arrangement concerns shodhana and the seasonal course of doshas. The commentator asks why it was not given first, since doshas cause disease. One answer is that the earlier arrangement explains the development of tastes that influence doshas; another is that the preceding chapter had already named seasons such as shishira. Pravrit means the first period of rainfall, while varsha is its continuation. Aggravation is stronger than accumulation, and shodhana is described as its treatment; a similar ordering in Charaka is cited in that context. Thus the earlier calendar concerns rasa and strength, while this one concerns accumulation and related dosha stages with particular emphasis on shodhana. Another interpretation assigns this calendar to regions south of the Ganga, but Gayadasa's criticism of that interpretation is recorded.

Key terms

prAvRuD (prāvṛḍ): The first period of rains, distinguished from their continuation.
saMshodhana (saṃśodhana): Eliminative treatment, the principal therapeutic context of this seasonal arrangement.

Adhikarana 10 (11) · Śloka 11

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.

Adhikarana 11 (12) · Śloka 12

tatra varṣāhēmantagrīṣmēṣu sañcitānāṁ dōṣāṇāṁ śaradvasantaprāvr̥ṭsu ca prakupitānāṁ nirharaṇaṁ kartavyam ||12||

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तत्र वर्षाहेमन्तग्रीष्मेषु सञ्चितानां दोषाणां शरद्वसन्तप्रावृट्सु च प्रकुपितानां निर्हरणं कर्तव्यम् ||१२||

Meaning of the śloka

The text prescribes removal of the doshas that accumulate in varsha, hemanta and grishma when they become aggravated in sharad, vasanta and pravrit respectively.

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prakōpē yathāvasaraṁ saṁśōdhanavidhērāsañjanārthaṁ tamēva vidhiṁ vaktumāha- tatra varṣētyādi| varṣādiṣu yē sañcitā dōṣāsta ēva yadā śaradādiṣu prakupitā bhavanti tadā nirharaṇaṁ kartavyam| nirharaṇamākarṣaṇaṁ vamanādinā| prakupitānāmiti praśabdō bahudōṣāṇāmēva saṁśōdhanamiti darśayati; madhyadōṣēṣu pācanādi, alpadōṣēṣu punarlaṅghanapipāsānigrahādi yathartuvidhisamācāraścēti cakārō darśayati| nanu, varṣādiṣu śaradādiṣu cayaprakōpayōranantaramēvōktatvāt kimarthamatra varṣāhēmantagrīṣmēṣvityādipāṭhaḥ? prakupitānāṁ nirharaṇaṁ kartavyamityēva vaktuṁ yuktam| satyaṁ, śaradādiṣvēva prakupitānāṁ nirharaṇaṁ yathā syādanyatra mābhūditi niyamārthaṁ punaḥ śaradādigrahaṇaṁ; yadi punaḥ śaradādigrahaṇaṁ na kriyēta, tadā grīṣmādiṣu hētubāhulyāt prakupitēṣu dōṣēṣu vamanādayō vidhīyēran; na caitadiṣyatē, grīṣmādiṣu hi vamanādayō vidhīyamānā vyāpadaṁ maraṇaṁ vōtpādayanti| prāvr̥ṭsu cēti cakāraḥ saṁśōdhanasādhyēṣvatipātiṣu rōgēṣu grīṣmādiṣvapi saṁśōdhanaṁ kartavyamiti jñāpayati| varṣādiṣu sañcayasya pūrvamēvōktatvāt punarvarṣādigrahaṇaṁ yathāsvamr̥tuvihita āhārācārākhyaḥ svasthavr̥ttōditō vidhiḥ kartavya iti sūcayati| śaradādīnāmr̥tūnāṁ dvitīyamāsē saṁśōdhanaṁ kartavyam; tatra pittasaṁśōdhanaṁ mārgaśīrṣē, kaphanirharaṇaṁ caitrē, vātasya śrāvaṇē, ēvaṁ hi sādhāraṇaḥ kālaḥ, trimāsāntaritāśca dōṣā bhavanti| tathā cāha- “grīṣmādisañcitān dōṣān trimāsāntaritān harēt”- iti||12||

Meaning of the commentary

Nirharana means drawing out through procedures such as vamana. The wording is taken to reserve shodhana for a large dosha burden; a moderate burden calls for pachana and related measures, while a small burden calls for langhana, restraint of thirst and seasonal conduct. The repeated naming of seasons restricts the ordinary timing: applying such procedures in seasons such as summer is described as capable of causing complications or death. An exception is nevertheless recognized for rapidly progressing conditions treatable by shodhana. Repeating the accumulation seasons also signals the diet and conduct prescribed for each season under healthy living. The commentator places seasonal shodhana in the second month of the relevant season: Margashirsha for pitta, Chaitra for kapha and Shravana for vata, regarding these as moderate periods and citing a three-month spacing.

Key terms

nirharaNaM (nirharaṇam): Removal or drawing out of the aggravated doshas.
bahudoSha (bahudoṣa): A large dosha burden, distinguished from moderate and small burdens.

Adhikarana 12 (13) · Śloka 13

tatra paittikānāṁ vyādhīnāmupaśamō hēmantē, ślaiṣmikāṇāṁ nidāghē, vātikānāṁ śaradi , svabhāvata ēva; ta ētē sañcayaprakōpōpaśamā vyākhyātāḥ ||13||

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तत्र पैत्तिकानां व्याधीनामुपशमो हेमन्ते, श्लैष्मिकाणां निदाघे, वातिकानां शरदि , स्वभावत एव; त एते सञ्चयप्रकोपोपशमा व्याख्याताः ||१३||

Meaning of the śloka

By the natural course of the seasons, pitta-associated disorders subside in hemanta, shleshma-associated disorders in summer, and vata-associated disorders in sharad. Thus accumulation, aggravation and subsiding have been explained.

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upaśamaṁ vyākhyātukāma āha- tatra paittikānāmityādi| svabhāvataḥ svalakṣaṇataḥ, svalakṣaṇaṁ punarēṣāṁ śītōṣṇavarṣādi| nanu, yadi kālasvabhāvādēva dōṣāṇāmupaśamastarhi śāstravaiyarthyaṁ syāt; na ca vaiyarthyaṁ dr̥śyatē, taduktavidhānādapyupaśamadarśanāt| satyamētat, dōṣāṇāṁ svabhāvavināśitvē'pi cayādivisadr̥śasantānōtpattau śāstraṁ hētutayā vyāpriyamāṇaṁ nānarthakaṁ; vināśakāraṇābhāvē'pi hi ghaṭādīnāṁ visadr̥śakapālalakṣaṇōtpādē mudgarādihētvantarasāphalyamasti||13||

Meaning of the commentary

The natural course refers to seasonal characteristics such as cold, heat and rain. The commentator raises the objection that if doshas subside naturally, medical teaching would be unnecessary. The response preserves a distinction between natural cessation and bringing about a different subsequent condition: the teaching contributes to a sequence unlike the accumulating or aggravated one. The analogy is a pot and a hammer: even where destruction is understood as natural, the hammer remains effective in producing the different condition of shards.

Key terms

upashamaH (upaśamaḥ): Subsiding or pacification in the seasonal account.

Adhikarana 15 (16) · Śloka 16

tēṣāṁ punarvyāpadō'dr̥ṣṭakāritāḥ, śītōṣṇavātavarṣāṇi khalu viparītānyōṣadhīrvyāpādayantyapaśca ||16||

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तेषां पुनर्व्यापदोऽदृष्टकारिताः, शीतोष्णवातवर्षाणि खलु विपरीतान्योषधीर्व्यापादयन्त्यपश्च ||१६||

Meaning of the śloka

The text attributes disturbances of the seasons to an unseen cause. Abnormal cold, heat, wind and rain then impair the plants and waters.

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kutaḥ punaḥ r̥tūnāṁ vyāpada ityāha- tēṣāṁ punarityādi| tēṣāṁ r̥tūnām| vyāpadaḥ śītōṣṇavātavarṣāṇāmēva vaiparītyam| adr̥ṣṭēna sarvajanasāmānyēnādharmēṇa, kāritāḥ kartuṁ prayōjitāḥ| śītōṣṇētyādi| viparītāni hīnamithyātiyuktāni| ōṣadhīrapaśca vyāpādayanti viruddhatāṁ prāpayanti| anyē tu śītōṣṇavātavarṣāṇītyādipāṭhamanyathā kr̥tvā''pātanikāpūrvaṁ paṭhanti| tadyathā- adharmastāvad vyāpadāṁ sambhavē prayōjakaḥ kartā; kaḥ punaḥ svatantraḥ kartā? ityāha- śītōṣṇavarṣāṇāṁ vaiparītyamōṣadhīrvyāpādayatyapaśca||16||

Meaning of the commentary

Seasonal disturbance means a reversal or abnormality of cold, heat, wind and rain. Adrishta is interpreted here as adharma shared by the population and acting as the impelling cause. Abnormality includes deficiency, inappropriate occurrence and excess, making plants and waters unsuitable. An alternative arrangement of the wording makes a causal distinction explicit: adharma is the impelling cause, while the actual abnormalities of weather are the direct agents affecting plants and water.

Key terms

adRuShTa (adṛṣṭa): An unseen cause, interpreted here through collectively shared adharma.
viparItAni (viparītāni): Abnormal through deficiency, inappropriate occurrence or excess.

Adhikarana 19 (20) · Śloka 20

tatra, sthānaparityāgaśāntikarmaprāyaścittamaṅgalajapahōmōpahārējyāñjalinamaskāratapōniyama- dayādānadīkṣābhyupagamadēvatābrāhmaṇaguruparairbhavitavyam, ēvaṁ sādhu bhavati ||20||

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तत्र, स्थानपरित्यागशान्तिकर्मप्रायश्चित्तमङ्गलजपहोमोपहारेज्याञ्जलिनमस्कारतपोनियम- दयादानदीक्षाभ्युपगमदेवताब्राह्मणगुरुपरैर्भवितव्यम्, एवं साधु भवति ||२०||

Meaning of the śloka

In such circumstances, the text directs people to leave the affected place and devote themselves to pacificatory rites, expiation, auspicious observances, recitation, fire offerings, offerings, sacrifice, joining the hands in reverence, salutations, austerity, disciplined observances, compassion, giving, initiation and acceptance of instruction, together with devotion to deities, Brahmanas and teachers. It states that well-being results from proceeding in this way.

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idānīmr̥tuvyāpadādikr̥tānāṁ rōgāṇāṁ sāmānyēna cikitsāṁ darśayannāha- tatra sthānētyādi| r̥tukōpasyādharmakāritvāttatra daivavyapāśrayaṁ bhēṣajam| śāntirindriyavijayaḥ, athavā vēdōktamantrairyajanādikaṁ; prāyaścittaṁ prāktanakarmōpaśamārthaṁ smārtavacanēna cāndrāyaṇādi, athavā “prāyō nāma tapaḥ prōktaṁ cittaṁ niścaya ucyatē| tapōniściyasaṁyuktaṁ prāyaścittamiti smr̥tam”- iti; maṅgalaṁ praśastauṣadhamaṇidhāraṇādi; japa ōṅkārapūrvakamr̥gyajuḥsāmāvartanaṁ; hōmō lakṣakōṭiprayutōpalakṣitaḥ; upahāraḥ dēvādiṣu gavāśvaprabhr̥tīnāmupā(na)yanam, anyē upahārō dēvatānāṁ sapaśurbaliḥ; ijyā yāgaḥ; añjaliḥ bhaktyā karasampuṭavidhānaṁ; namaskārō dēvadvijagurubhyaḥ kāyavāṅmānasaḥ praṇāmaḥ; tapaḥ tāpanālakṣaṇamupavāsādi; niyamaḥ śāstrōditō vidhirmaunādiḥ, dayā prāṇiṣu kr̥pā; dānaṁ yathāvibhavaṁ vittavisargaḥ; dīkṣā gurutō mantrādigrahaṇaṁ; abhyupagamaḥ guruvākyādīnāmaṅgīkāraḥ; paraśabdaḥ sthānaparityāgādibhiḥ pratyēkaṁ sambadhyatē| ēvaṁ sādhu bhavati ēvaṁ kuśalaṁ bhavatītyarthaḥ||20||

Meaning of the commentary

The commentator presents these as general measures for illnesses attributed to seasonal disturbance and related causes. Because seasonal disturbance is attributed here to adharma, the proposed treatment is daivavyapashraya, recourse to religious or ritual measures. Shanti means mastery of the senses, or alternatively worship and similar acts performed with Vedic mantras. Prayashchitta means observances such as Chandrayana prescribed in remembered religious teaching to quiet the effects of past actions. Another explanation derives it from tapas and firm resolve, describing expiation as austerity joined with determination. Mangala includes wearing auspicious plants and mani. Japa is repeated recitation of Rik, Yajus and Saman preceded by Om. Homa is described by large numerical designations such as laksha, koti and prayuta. Upahara means presenting cows, horses and similar offerings to deities and others; another interpretation is an offering to deities that includes an animal. Ijya means sacrifice. Anjali means reverently cupping or joining the hands. Namaskara is bodily, verbal and mental homage to deities, twice-born persons and teachers. Tapas includes fasting and other practices of austerity; niyama means prescribed disciplines such as silence. Daya is compassion for living beings, and dana is giving wealth according to one's means. Diksha means receiving a mantra or similar instruction from a teacher; abhyupagama means accepting the teacher's statements and similar instruction. The qualifier para, devoted to, is to be connected separately with each item beginning with leaving the place. The concluding expression means that well-being follows.

Key terms

daivavyapAshrayaM (daivavyapāśrayam): Recourse to religious or ritual measures as the treatment category used here.
prAyashcittaM (prāyaścittam): Expiatory observance, alternatively explained through austerity and firm resolve.
dayA (dayā): Compassion for living beings.
dIkShA (dīkṣā): Receiving a mantra or similar instruction from a teacher.

Adhikarana 22 (24) · Śloka 24

śiśirē śītamadhikaṁ vātavr̥ṣṭyākulā diśaḥ | śēṣaṁ hēmantavat sarvaṁ vijñēyaṁ lakṣaṇaṁ budhaiḥ ||24||

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शिशिरे शीतमधिकं वातवृष्ट्याकुला दिशः | शेषं हेमन्तवत् सर्वं विज्ञेयं लक्षणं बुधैः ||२४||

Meaning of the śloka

In shishira the cold is greater, and the quarters are filled with wind and rain. The remaining seasonal signs should be understood as the same as those of hemanta.

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prasannaśiśirartulakṣaṇamāha- śiśira ityādi| vātavr̥ṣṭyēti vātēna miśritā vr̥ṣṭirvātavr̥ṣṭiḥ||24||

Meaning of the commentary

This describes the signs of an undisturbed shishira season. Vatavrishti means rain mixed with wind.

Key terms

shishire (śiśire): In shishira, the season described as colder than hemanta.
vAtavRuShTiH (vātavṛṣṭiḥ): Rain accompanied by wind.

Adhikarana 23 (25-28) · Śloka 28

siddhavidyādharavadhūcaraṇālaktakāṅkitē | malayē candanalatāpariṣvaṅgādhivāsitē ||25|| vāti kāmijanānandajananō'naṅgadīpanaḥ | dampatyōrmānabhidurō vasantē dakṣiṇō'nilaḥ ||26|| diśō vasantē vimalāḥ kānanairupaśōbhitāḥ | kiṁśukāmbhōjabakulacūtāśōkādipuṣpitaiḥ ||27|| kōkilāṣaṭpadagaṇairupagītā manōharāḥ | dakṣiṇānilasaṁvītāḥ sumukhāḥ pallavōjjvalāḥ ||28||

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सिद्धविद्याधरवधूचरणालक्तकाङ्किते | मलये चन्दनलतापरिष्वङ्गाधिवासिते ||२५|| वाति कामिजनानन्दजननोऽनङ्गदीपनः | दम्पत्योर्मानभिदुरो वसन्ते दक्षिणोऽनिलः ||२६|| दिशो वसन्ते विमलाः काननैरुपशोभिताः | किंशुकाम्भोजबकुलचूताशोकादिपुष्पितैः ||२७|| कोकिलाषट्पदगणैरुपगीता मनोहराः | दक्षिणानिलसंवीताः सुमुखाः पल्लवोज्ज्वलाः ||२८||

Meaning of the śloka

In vasanta, the south wind blows over Mount Malaya, pictured as marked by the red lac on the feet of the wives of Siddhas and Vidyadharas. Scented by its contact with the sandalwood growth there, this wind delights lovers, kindles desire and dissolves the estrangement between a couple. The quarters are clear and beautified by groves in which kimshuka, ambhoja, bakula, chuta, ashoka and other plants bloom. They are enchanting with the songs of cuckoos and the humming of bees, enveloped in the southern breeze, pleasing in appearance and radiant with fresh shoots.

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adhunā vasantalakṣaṇamāha- siddhētyādi| vasantē dakṣiṇadiśō jātatvānmalayaparvatasthitacandanasurabhirdakṣiṇō vāyurvāti| anyadapi vasantalakṣaṇamāha- diśō vasanta ityādi| vasantē diśō vimalā rajōdhūmādivarjitatvānnirmalā bhavanti| diśa ēva ca kiṁśukādivr̥kṣapuṣpitaiḥ kānanairupaśōbhitā bhūṣitā bhavanti| tā ēva diśaḥ kōkilāṣaṭpadagaṇaurupagītā madhuradhvaniyuktā bhavanti| dakṣiṇānilasaṁvītā dakṣiṇavātēnāvr̥tā diśa ityarthaḥ| sumukhāḥ śōbhanāvakāśāḥ| pallavōjjavalāḥ pallavaiḥ kr̥tvā śr̥ṅgāritāḥ||25-28||

Meaning of the commentary

These are the signs of vasanta. The southern wind originates in the south and carries the fragrance of sandalwood growing on Mount Malaya. The further description of the quarters as clear means that they are free from dust, smoke and similar obscurations. They are adorned by groves of flowering kimshuka and other trees. The cuckoos and bees fill them with sweet sounds. Being enveloped by the southern wind means being surrounded by it. Sumukha describes their pleasing open appearance, and pallavojjvala means that fresh shoots adorn them.

Key terms

vasante: In vasanta, the season described through flowering groves and the fragrant southern wind.
caraNAlaktaka (caraṇālaktaka): Red lac applied to the feet in the poetic description.
mAnabhiduro (mānabhiduro): Dispelling the offended reserve or estrangement between lovers.
ShaTpada (ṣaṭpada): Bee, included among the sources of the season's sweet sounds.

Adhikarana 27 (35-36) · Śloka 36

babhruruṣṇaḥ śaradyarkaḥ śvētābhravimalaṁ nabhaḥ | tathā sarāṁsyamburuhairbhānti haṁsāṁsaghaṭṭitaiḥ ||35|| paṅkaśuṣkadrumākīrṇā nimnōnnatasamēṣu bhūḥ | bāṇasaptāhvabandhūkakāśāsanavirājitā ||36||

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बभ्रुरुष्णः शरद्यर्कः श्वेताभ्रविमलं नभः | तथा सरांस्यम्बुरुहैर्भान्ति हंसांसघट्टितैः ||३५|| पङ्कशुष्कद्रुमाकीर्णा निम्नोन्नतसमेषु भूः | बाणसप्ताह्वबन्धूककाशासनविराजिता ||३६||

Meaning of the śloka

In sharad, the sun is tawny and hot, and the sky is clear with white clouds. Lakes shine with lotuses stirred by the shoulders of hamsa birds. The earth has mud in low places and dryness on higher ground. Bana, saptahva, bandhuka, kasha and asana adorn the landscape.

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śarallakṣaṇamāha- babhrurityādi|- babhruḥ kapilapiṅgalaḥ| śvētābhravimalaṁ nabha iti nabha ākāśaṁ, śvētābhraṁ vimalaṁ ca bhavati| haṁsāṁsaghaṭṭitairiti haṁsaskandhacālitaiḥ| paṅkaśuṣkadrumākīrṇā nimnōnnatasamēṣu bhūriti nimnādiṣu pradēśēṣu yathāsaṅkhyaṁ paṅkādikīrṇā bhavati; drumāśca valmīkakāriṇyaḥ sūkṣmāḥ pipīlikāḥ| bāṇētyādi bāṇaḥ sahacaraḥ, saptāhvaḥ saptaparṇaḥ, bandhūkaḥ bandhujīvakaḥ, ‘vādulī’ iti lōkē| “matsyāmlabhōjinaḥ prācyā nityaṁ cānūpasēvinaḥ| ślīpadaṁ galagaṇḍāśca prāyastēṣu bhavanti hi|| nimnatōyagatān matsyān bhakṣayanti samudrajān| prāyaśaḥ kuṣṭhinastēna manuṣyā dakṣiṇāpathē|| tailāmlabhōjinō nityaṁ gōdhūmavidalāśinaḥ| bhūyiṣṭhamarśasāstēna khañjāścāvantijā narāḥ|| māṁsakāmāḥ surākāmāḥ strīkāmāḥ sāhasē ratāḥ| māgadhāstēna bhūyiṣṭhaṁ dr̥śyantē rājayakṣmiṇaḥ|| tīkṣṇānyannāni sēvantē bāhlīkāstu viśēṣataḥ| abhiṣyandīni māṁsāni tathā dhānyōdakāni ca|| prakr̥tyā cāpyabhiṣyaṇṇāḥ sēvantē mānavāḥ sadā| tēna bāhlīkadēśēṣu prāyō vyādhirbalāsakaḥ|| nānādēśasvabhāvā yē nānāhārāstathaiva ca| nānācārā naikasattvā dharmiṇō'dharmiṇastathā| tēṣāṁ sātmyaṁ ca sattvaṁ ca r̥tukālaṁ ca lakṣayēt| bhaiṣajyaṁ tu tataḥ kuryāddēhaṁ vijñāya dēhinām|| yasya dēśasya yatsātmyaṁ yaccāsya caritaṁ bhavēt| tēna bhēṣajasaṁyuktaṁ bhaiṣajyamupakalpayēt|| ārōgyaṁ tēna varṇaujō balaṁ vīryaṁ ca jāyatē| varjanādr̥tusātmyānāṁ kr̥śō nityaṁ sudurbalaḥ|| nityaṁ rōgābhibhūtaśca pumān sātmyavivarjanāt|| tasmāt sātmyaṁ niṣēvēta hyasātmyaṁ parivarjayēt|| sātmyasēvī jitakrōdhō nityaṁ cāpi jitēndriyaḥ|| jīrṇabhōjī mitasvapnaḥ sukhaṁ jīvatyanāmayaḥ|| r̥tavaḥ prāgvinirdiṣṭā balayōgasvabhāvataḥ| tēṣu garbhā niṣiktāstu tathārūpāstathāyuṣaḥ| tān vijñāya tatō buddhyā praśastānninditānapi|| tatō'syāhārasaṁyuktaṁ bhēṣajaṁ cāvacārayēt| tatō'syārōgatā dēhē balaṁ vīryaṁ ca vardhatē” iti||35-36||

Meaning of the commentary

Babhru is glossed as tawny or yellowish-brown. The sky is both clear and marked by white clouds, and the lotuses are moved by the shoulders of hamsa birds. The commentator assigns the descriptions of mud, dryness and druma respectively to low, high and level places. Unusually, druma is here glossed as tiny ants that make anthills. Bana is identified as sahachara, saptahva as saptaparna, and bandhuka as bandhujivaka, locally called vaduli. A long quotation then associates regional habits with particular disorders. It says that eastern people who habitually eat fish and sour foods and frequent marshy places commonly have shlipada and galaganda; that people in the south who eat fish from low-lying waters and the sea commonly have kushtha; that people of Avanti who habitually eat oily and sour foods, wheat and split pulses commonly have arshas and lameness; and that people of Magadha, described as fond of meat, alcohol, sexual activity and daring exertion, are often seen with rajayakshman. It further associates the Bahlikas' use of sharp foods, abhishyandin meats and grain-based liquids, together with an already moist or congested disposition, with balasaka. These are the quoted text's regional and causal assertions. The quotation instructs the physician to consider differences in region, diet, conduct, mental disposition and ethical conduct, and to assess satmya, sattva, the season and the patient's body before selecting treatment. Medicines should be arranged in accordance with the person's regional suitability and customary way of living. It attributes health, complexion, ojas, strength and vigour to such appropriate treatment, and thinness, weakness and repeated illness to abandoning seasonal and habitual suitability. It therefore recommends what is satmya and avoidance of what is asatmya, together with restraint of anger and the senses, eating after the preceding food has digested and moderate sleep. Finally, it relates the previously described seasonal qualities and strength to the characteristics and lifespan of offspring conceived in those seasons. After assessing favourable and unfavourable features, it recommends coordinating medicine with diet, attributing increased health, strength and vigour to that approach.

Key terms

sharad (śarad): The season whose landscape and weather are described here.
sAtmyaM (sātmyam): What is suitable or habituated to in the individual's regional and personal circumstances.
abhiShyandIni (abhiṣyandīni): Describing foods regarded in the quotation as promoting moistness or obstruction.
sattvaM (sattvam): The patient's mental disposition, to be assessed before treatment.

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