6. r̥tucaryādhyāyaḥ

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Adhikarana 5 (6) · Śloka 6

tatra māghādayō dvādaśa māsāḥ, dvimāsikamr̥tuṁ kr̥tvā ṣaḍr̥tavō bhavanti; tē śiśiravasantagrīṣmavarṣāśaraddhēmantāḥ | tēṣāṁ tapastapasyau śiśiraḥ, madhumādhavau vasantaḥ, śuciśukrau grīṣmaḥ, nabhōnabhasyau varṣāḥ, iṣōrjau śarat, sahaḥsahasyau hēmanta iti ||6||

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तत्र माघादयो द्वादश मासाः, द्विमासिकमृतुं कृत्वा षडृतवो भवन्ति; ते शिशिरवसन्तग्रीष्मवर्षाशरद्धेमन्ताः | तेषां तपस्तपस्यौ शिशिरः, मधुमाधवौ वसन्तः, शुचिशुक्रौ ग्रीष्मः, नभोनभस्यौ वर्षाः, इषोर्जौ शरत्, सहःसहस्यौ हेमन्त इति ||६||

Meaning of the śloka

There are twelve months beginning with Magha. Pairing the months produces six seasons: shishira, vasanta, grishma, varsha, sharad and hemanta. Tapas and Tapasya form shishira; Madhu and Madhava form vasanta; Shuci and Shukra form grishma; Nabhas and Nabhasya form varsha; Isha and Urja form sharad; and Sahas and Sahasya form hemanta.

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tatra māghādaya ityādi| tatra tēṣāmr̥tūnāṁ madhyē| tapāḥ māghaḥ, tapasyaḥ phālgunaḥ| madhuḥ caitraḥ, mādhavaḥ vaiśākhaḥ| śuciḥ jyēṣṭhaḥ, śukraḥ āṣāḍhaḥ; anyē tu śukrō jyēṣṭhaḥ, śucirāṣāḍha iti manyantē| nabhāḥ śrāvaṇaḥ, nabhasyaḥ bhādrapadaḥ| iṣaḥ āśvinaḥ, ūrjaḥ kārtikaḥ| sahāḥ mārgaśīrṣaḥ, sahasyaḥ pauṣaḥ| śiśirādirayamr̥tuvibhāgō rasabalamadhikr̥tyōktaḥ| carakē'pi tasyāśitīyē (ca. sū. a. 6) rasabalaniṣpattyarthaṁ śiśirādivibhāgō darśitaḥ| anyē tvanyathā vyākhyānayanti- tatrēti gaṅgāyā uttarē dēśē śiśirādyr̥tuvibhāgō bōddhavyaḥ iti; ayamarthō gayadāsācāryēṇa bahudhā dūṣitaḥ||6||

Meaning of the commentary

The older month names are equated as follows: Tapas with Magha and Tapasya with Phalguna; Madhu with Chaitra and Madhava with Vaishakha; Shuci with Jyeshtha and Shukra with Ashadha. Others reverse the last pair's identifications. Nabhas is Shravana and Nabhasya Bhadrapada; Isha is Ashvina and Urja Kartika; Sahas is Margashirsha and Sahasya Pausha. This sequence beginning with shishira is explained in relation to rasa and strength, and a comparable arrangement in Charaka is cited for that purpose. Another interpretation restricts this arrangement to the region north of the Ganga; the commentator records that Gayadasa criticized that view in several ways.

Key terms

dvimAsikamRutuM (dvimāsikam ṛtum): A season consisting of two months.
shishira (śiśira): The season assigned here to Magha and Phalguna.

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 26 (33-34) · Śloka 34

tatra varṣāsu nadyō'mbhaśchannōkhātataṭadrumāḥ | vāpyaḥ prōtphullakumudanīlōtpalavirājitāḥ ||33|| bhūravyaktasthalaśvabhrā bahuśasyōpaśōbhitā | nātigarjatsravanmēghaniruddhārkagrahaṁ nabhaḥ ||34||

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तत्र वर्षासु नद्योऽम्भश्छन्नोखाततटद्रुमाः | वाप्यः प्रोत्फुल्लकुमुदनीलोत्पलविराजिताः ||३३|| भूरव्यक्तस्थलश्वभ्रा बहुशस्योपशोभिता | नातिगर्जत्स्रवन्मेघनिरुद्धार्कग्रहं नभः ||३४||

Meaning of the śloka

In the rainy season, rivers are filled with water and trees along their banks are uprooted. Stepped reservoirs are adorned with fully blossomed kumuda and blue utpala flowers. The ground's raised and hollow places are no longer clearly distinguishable, and abundant crops beautify the earth. Rain-bearing clouds, without excessive thunder, obscure the sun and planets in the sky.

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avyāpannavarṣālakṣaṇamāha- tatra varṣāsvityādi|- varṣāsu ambhasā pānīyēna channā utkhātataṭadrumāśca nadyō bhavanti| sōpānasahitāḥ kūpaviśēṣāḥ vāpyaḥ| bhūravyaktasthalaśvabhrēti bhūmiśca adr̥śyasthalagartā bhavati| nātigarjadityādi atigarjitavarjitaṁ parjanyō yō'sau mēghastēna niruddhārkagrahaṁ nabhō bhavati||33-34||

Meaning of the commentary

The commentator identifies these as signs of an undisturbed rainy season. Ambhas means water: the rivers are covered with water and their bank-side trees are uprooted. Vapi denotes a particular kind of well or reservoir provided with steps. The earth's level or raised places and hollows cannot be seen distinctly. The clouds that obscure the sun and planets are rain clouds without excessive thunder.

Key terms

vApyaH (vāpyaḥ): Stepped wells or reservoirs, as explained by the commentary.
avyApannavarShA (avyāpannavarṣā): The rainy season displaying its undisturbed characteristics.

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.

Adhikarana 28 (37) · Śloka 37

svaguṇairatiyuktēṣu viparītēṣu vā punaḥ | viṣamēṣvapi vā dōṣāḥ kupyantyr̥tuṣu dēhinām ||37||

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स्वगुणैरतियुक्तेषु विपरीतेषु वा पुनः | विषमेष्वपि वा दोषाः कुप्यन्त्यृतुषु देहिनाम् ||३७||

Meaning of the śloka

When seasons display their own qualities excessively, display contrary qualities, or become irregular, the doshas of living beings become aggravated.

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idānīmadhyāyaparisamāptau vyāpatsaṅgrahaślōkaḥ- svaguṇairityādi| svaguṇairatiyuktēṣviti svaguṇā r̥tūnāmanantarōktāḥ, tairatiyuktēṣu atiśayayuktēṣu r̥tuṣu, dōṣā dēhināṁ kupyantīti sarvatra sambandhanīyam; athavā r̥tūnāṁ svaguṇāḥ śītōṣṇavarṣāṇi, tairatiyuktēṣu| viparītēṣviti mandaśītādiyuktēṣu, anyē tu śītē uṣṇam, uṣṇē śītaṁ, varṣāsvavr̥ṣṭiriti r̥tuvaiparītyamāhuḥ| viṣamēṣvapīti vaiṣamyaṁ punaḥ r̥tūnāṁ varṣāliṅgaṁ śaradi, śaraliṅgaṁ hēmantē, anyartuliṅgamanyasmin; ēvamanulōmavilōmābhyāṁ śēṣamr̥tuvaiṣamyamudāhāryam; anyē tu, r̥tūnāṁ yathōktaliṅgānāmēkasminnr̥tau sarvēṣāṁ liṅgānāṁ bhāvō'bhāvaścēti vaiṣamyamāhuḥ| ētēna svaguṇātiyōgādr̥tūnāṁ ṣaḍ vyāpattayaḥ, viparītēṣu ṣaḍ, viṣamēṣu ca ṣaḍēva; iti r̥tūnāmaṣṭādaśa vyāpattaya uktāḥ||37||

Meaning of the commentary

This closing verse summarizes seasonal disturbances. Excess of a season's own qualities refers to the characteristics just described, or alternatively to excessive cold, heat or rain. The statement that the doshas become aggravated applies to every category. Contrary qualities are first explained as inadequate cold and similar deficiencies; others understand them as heat during a cold season, cold during a hot season, or absence of rain in the rainy season. Irregularity is explained as the appearance of one season's signs in another: rainy-season signs in sharad, sharad signs in hemanta, and similarly in either forward or reverse seasonal order. Others define irregularity as the presence or absence, within a single season, of the entire set of characteristics described for the seasons. Counting excess, contrariety and irregularity separately for each of the six seasons gives eighteen seasonal disturbances.

Key terms

svaguNairatiyukteShu (svaguṇairatiyukteṣu): Seasons having an excess of their characteristic qualities.
viparIteShu (viparīteṣu): Seasons with contrary qualities, with different explanations preserved in the commentary.
viShameShu (viṣameṣu): Seasons exhibiting irregular combinations or timing of seasonal signs.

Adhikarana 29 (38) · Śloka 38

harēdvasantē ślēṣmāṇaṁ pittaṁ śaradi nirharēt | varṣāsu śamayēdvāyuṁ prāgvikārasamucchrayāt ||38||

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हरेद्वसन्ते श्लेष्माणं पित्तं शरदि निर्हरेत् | वर्षासु शमयेद्वायुं प्राग्विकारसमुच्छ्रयात् ||३८||

Meaning of the śloka

The text prescribes removing shleshma in vasanta, removing pitta in sharad, and pacifying vayu during the rainy season, before disorders develop markedly.

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harēdvasantē ślēṣmāṇamityādi sugamam||38||

Meaning of the commentary

The commentator states that the verse beginning with removal of shleshma in vasanta is readily understandable and provides no further explanation.

Key terms

shleShmANaM (śleṣmāṇam): Shleshma or kapha, whose seasonal removal is prescribed here.
shamayedvAyuM (śamayed vāyum): One should pacify vayu, distinguished here from the removal prescribed for the other doshas.

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