६. ऋतुचर्याध्यायः

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Adhikarana ६ (७) · Śloka ७

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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त एते शीतोष्णवर्षेत्यादि| त एते षडृतवः, शीतोष्णवर्षलक्षणैर्लक्षिताः| अत्र शीतं वातकृतम्, औष्ण्यमादित्यकृतं, वर्षश्चन्द्रकृतः; शीतवर्षौ चन्द्रकृतावित्यन्ये| एतैश्च षडृतुभिर्द्वे अयने भवतः| कुत इत्याह- चन्द्रादित्ययोः कालविभागकरत्वात्| के ते द्वे अयने इति पृष्ट आह- दक्षिणमुत्तरं च| अत्र दक्षिणमयनं चन्द्रकालं विभागयति, उत्तरमयनमादित्यकालमिति| तयोर्दक्षिणमित्यादि|- तयोर्दक्षिणोत्तरायणयोर्मध्ये वर्षाशरद्धेमन्ता दक्षिणायनं; तेषु वर्षादिषूत्तरोत्तरं भगवान् सोम आप्यायते अधिकबलो भवति, न केवलं सोम एव बलवान् भवति रसाश्चाम्लादयो वर्षादिषु यथासङ्ख्यमुत्तरोत्तरं बलवन्तो भवन्ति; उत्तरोत्तरं चेति चकारो व्यतिक्रमेण सम्बन्धनीयः, तेन सर्वप्राणिनां चोत्तरोत्तरं बलमभिवर्धते इत्यर्थः| उत्तरमित्यादि|- शिशिरवसन्तग्रीष्मा उत्तरायणं, तेषु शिशिरादिषूत्तरोत्तरं भगवानर्क आप्यायते अधिकबलो भवति; तिक्तादयो रसाश्च शिशिरादिषु यथासङ्ख्यमुत्तरोत्तरं च बलवन्तो भवन्ति| बलमपहीयते बलहानिर्भवति| ‘ते शिशिरवसन्तग्रीष्मवर्षाशरद्धेमन्ताः’ इति सूत्रे यद्यपि प्रागुत्तरायणं पठितं, तथाऽपि भाष्ये यत् प्रथमं दक्षिणायनस्य व्याख्यानं तदुत्तरायणतोऽपि दक्षिणायनस्य वैशिष्ट्यं प्रतिपादयति; कुतः? विसर्गत्वात् प्राणिनां बलकरत्वाच्चेति||७||

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 ९ (१०) · Śloka १०

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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संशोधनाश्रयं दर्शनं दर्शयन्नाह- इहेत्यादि| इह अस्मिन्नध्याये, तुशब्दः पुनरर्थः| अस्मिन्नध्याये पुनः किमर्थं वर्षादयः ऋतव इत्याह- दोषोपचयाद्यर्थम्| ननु, इदं दर्शनं व्याधिहेतुवातादिसञ्चयाद्यर्थत्वात् प्राक् कर्तुं युज्यते| नैवं, तत्र वातादिहेतूनां रसानां निष्पत्तेस्तदेव दर्शनं प्राक् कृतं, अथवा ‘हेमन्ते शिशिरे चैव वसन्ते चापि मोक्षयेत्’- (सू. अ. ५) इत्यादिश्लोके शिशिरादीनामादौ निर्दिष्टत्वात्| ननु, प्रावृड्वर्षयोः को भेदः? उच्यते, प्रथमः प्रवृष्टेः कालः प्रावृड्, तस्यानुबन्धो वर्षाः| सञ्चयात् प्रकोपो बलवान्, तस्य चिकित्सितं संशोधनमित्यत्र वर्षादयो ऋतव उक्ताः, तथा चरकेऽपि रोगभिषग्जितीये विमाने संशोधनमधिकृत्य वर्षादयोऽभिहिताः| यद्यपि दोषसञ्चयादिनिमित्तं वर्षादयः कथिताः, तथाऽपि सञ्चयादिषु संशोधनं कार्यमित्यस्य प्राधान्यं; शिशिरादयस्तु रसं बलं चाधिकृत्योक्ताः, वर्षादयस्तु संशोधनमधिकृत्य सञ्चयाद्यर्थमिति तात्पर्यार्थः| अन्ये त्वन्यथा व्याख्यानयन्ति- गङ्गाया दक्षिणे देशे वर्षाद्यृतुविभागो ज्ञातव्य इति; अयमपि गयदासाचार्येण दूषितः||१०||

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 १० (११) · Śloka ११

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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पित्तादीनां सञ्चयप्रकोपौ वर्षादिषु यथा सहेतुकौ भवतस्तथा निर्दिशन्नाह- तत्र वर्षास्वित्यादि| तत्र तेषु ऋतुषु मध्ये, ओषधयो गोधूमचणकशाल्यादयः, तरुण्यः अभिनवाः, अल्पवीर्या अल्पशक्तयः, ‘भवन्ति’ इत्यध्याहारः; अन्ये तु वीर्यशब्दं शीतोष्णाख्यवीर्यवाचिनं मन्यन्ते| ननु, वर्षासु गोधूमादयः पुरातना एव भवन्ति, कथमभिनवा इत्युच्यन्ते? नैष दोषः, गोधूमचणकशाल्यादयोऽन्तःसूक्ष्मजलप्रवेशान्म्रदिमानमुपगताः किञ्चित्तिरस्कृतशक्तयः प्ररोहधर्मिण्यः प्रोच्छूनतामुपगता अनवा अपि तरुण्य इत्युच्यन्ते, शाकादयस्तु नूतना एव प्रयुज्यन्ते| आपश्चाप्रशान्ता अपरिणताः, नवत्वात्; अप्रसन्नाः कलुषा इत्यन्ये; क्षितिमलप्रायाः पृथिव्यास्तृणपर्णोत्करशवकोथादिमलबहुलाः, अत्रापि ‘भवन्ति’ इत्यध्याहारः| ता उपयुज्यमाना इत्यादि| विदह्यन्ते अम्लपाकमुपयान्ति| कास्ताः? पूर्वोक्ता ओषधय आपश्च| किं क्रियमाणाः? उपयुज्यमानाः| केषामम्लपाकमुपयान्ति? देहिनां; किंविशिष्टानां? शीतवातविष्टम्भिताग्नीनां; शीतेन कुपितो वातः शीतवातः (शारीरः ), तेन मन्दवेगीकृताग्नीनां; न पुनर्बाह्येन शीतवातेन; यतस्तेन बहिर्लोमकूपरोधेनोष्मणोऽनिर्गमादन्तरग्नेर्बलमेधते| पुनः किम्भूतानां देहिनां? क्लिन्नदेहानां आर्द्रीभूतशरीराणाम्| कस्यां सत्यां? भूमौ| किंविशिष्टायां? जलप्रक्लिन्नायां; पानीयेन सुष्ठु स्तिमितायाम्| क्व सति? नभसि, आकाशे| किंविशिष्टे? मेघावतते, मेघव्याप्ते| विदाहात् अम्लपाकात्| पित्तसञ्चयमिति संहतिरूपा वृद्धिः सञ्चयः; स्वस्थानवृद्धिरित्यन्ये| सञ्चीयमानमपि पित्तमृतुशैत्यात्तस्मिन् काले न कुप्यति| स सञ्चय इत्यादि| स एव पित्तस्य वर्षाकालोपचितः सञ्चयः, शरद्यल्पमेघे आकाशे सूर्यरश्मिभिः प्रविलायितः सन् पित्तोद्भवान् व्याधीनुत्पादयति| ता एवेत्यादि ता एवौषधयः पूर्वोक्ताः| कालपरिणामात् कालपरिपाकात्| परिणतवीर्याः सञ्जातशक्तिकाः| बलवत्यो देहोपचयहेतवः, अन्यथा परिणतवीर्यबलवतोरेकार्थत्वात् पुनरुक्तिः स्यात्| आपश्च प्रशान्ताः स्वच्छाः; क्षितिमलापगमादित्यन्ये| ता इति पूर्वोक्ता ओषधय आपश्च| उपयुज्यमानाः खाद्यमानाः पीयमानाश्च| सतुषारपवनोपस्तम्भितदेहानामिति सतुषारपवनेन हिमार्द्रवातेनोपस्तम्भितान्याप्यायितानि देहानि शरीराणि येषां ते तथोक्ताः| ता ओषधय आपश्च किंविशिष्टाः? अविदग्धाः, मधुरपाकमुपगताः| ऋत्वादिस्वभावात् कफस्य सञ्चीयमानस्य हिमानीवशात्तदानीं स्त्यानतैव भवति न प्रकोपः| स सञ्चय इत्यादि| अर्करश्मिप्रविलायित इति स्त्यानघृतवद्विलयनमात्रं वसन्ते भवति, न तूपशोषणाख्यः प्रशमः, कस्मात्? अर्कस्य नातितीक्ष्णत्वाच्छ्लेष्मप्राचुर्याच्च| श्लैष्मिकान् व्याधीन् अन्नद्वेषहृदयोत्क्लेदादीन्| ता एवौषधय इत्यादि| निदाघे ग्रीष्मे| निःसाराः निर्गतसाराः , सारोऽत्र गौरवम्| रूक्षाः निःस्नेहाः| न केवलमोषधय एवंविधा भवन्ति आपश्च भवन्तीत्यर्थः| ता उपयुज्यमाना इत्यादि|- ता अनन्तरनिर्दिष्टा औषधयो रौक्ष्यलघुत्वाभ्यां हेतुभ्यां सूर्यप्रतापोपशोषितदेहानां देहिनां नॄणां वातसञ्चयमापादयन्तीति पिण्डार्थः| यद्यपि शीतस्य वायोरुष्णे ग्रीष्मे सञ्चयो न युज्यते , तथाऽपि वातगुणेषु सर्वेषु रौक्ष्यं प्रधानं, तेनौषधीनामत्यर्थरौक्ष्येण रूक्षस्य वायोर्ग्रीष्मे सञ्चयः स्यादित्यदोषः | स सञ्चयः प्रावृषीत्यादि| स वातसञ्चयः शीतवातवर्षेरितो वातिकान् व्याधीन् कोष्ठतोदसञ्चरणादीन् जनयति| क्व काले? प्रावृषि; केषां वातिकान् व्याधीन् जनयति? देहिनां; किंविशिष्टानां? क्लिन्नदेहानां; कस्यां सत्यां? भूमावत्यर्थं जलोपक्लिन्नायाम्| एवमेष इत्यादि| एवमनेन प्रकारेण, एष इति कालस्वभावकृतौषधितारुण्यादिर्यावच्छीतवातवर्षेरितो वातिकान् व्याधीञ्जनयतीति दोषाणां यौ सञ्चयप्रकोपौ तयोरयं हेतुरुक्तः| ननु, दोषोपचयप्रकोपोपशमनिमित्तमिति त्रयाणां चयादीनां प्रतिज्ञातत्वात् कथं सञ्चयप्रकोपौ व्याख्यायोपसंहारः? नैष दोषः, प्रकोपे हि संशोधनं कार्यं; तत्र यदि यथाप्रतिज्ञं त्रीन् प्रशमसहितान् व्याख्याति तदा प्रशमान्तरितः प्रकोपोपक्रमविधिः स्यात्; तस्मात् सञ्चयप्रकोपावेव तावत् पृथगाख्याति||११||

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 ११ (१२) · Śloka १२

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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प्रकोपे यथावसरं संशोधनविधेरासञ्जनार्थं तमेव विधिं वक्तुमाह- तत्र वर्षेत्यादि| वर्षादिषु ये सञ्चिता दोषास्त एव यदा शरदादिषु प्रकुपिता भवन्ति तदा निर्हरणं कर्तव्यम्| निर्हरणमाकर्षणं वमनादिना| प्रकुपितानामिति प्रशब्दो बहुदोषाणामेव संशोधनमिति दर्शयति; मध्यदोषेषु पाचनादि, अल्पदोषेषु पुनर्लङ्घनपिपासानिग्रहादि यथर्तुविधिसमाचारश्चेति चकारो दर्शयति| ननु, वर्षादिषु शरदादिषु चयप्रकोपयोरनन्तरमेवोक्तत्वात् किमर्थमत्र वर्षाहेमन्तग्रीष्मेष्वित्यादिपाठः? प्रकुपितानां निर्हरणं कर्तव्यमित्येव वक्तुं युक्तम्| सत्यं, शरदादिष्वेव प्रकुपितानां निर्हरणं यथा स्यादन्यत्र माभूदिति नियमार्थं पुनः शरदादिग्रहणं; यदि पुनः शरदादिग्रहणं न क्रियेत, तदा ग्रीष्मादिषु हेतुबाहुल्यात् प्रकुपितेषु दोषेषु वमनादयो विधीयेरन्; न चैतदिष्यते, ग्रीष्मादिषु हि वमनादयो विधीयमाना व्यापदं मरणं वोत्पादयन्ति| प्रावृट्सु चेति चकारः संशोधनसाध्येष्वतिपातिषु रोगेषु ग्रीष्मादिष्वपि संशोधनं कर्तव्यमिति ज्ञापयति| वर्षादिषु सञ्चयस्य पूर्वमेवोक्तत्वात् पुनर्वर्षादिग्रहणं यथास्वमृतुविहित आहाराचाराख्यः स्वस्थवृत्तोदितो विधिः कर्तव्य इति सूचयति| शरदादीनामृतूनां द्वितीयमासे संशोधनं कर्तव्यम्; तत्र पित्तसंशोधनं मार्गशीर्षे, कफनिर्हरणं चैत्रे, वातस्य श्रावणे, एवं हि साधारणः कालः, त्रिमासान्तरिताश्च दोषा भवन्ति| तथा चाह- “ग्रीष्मादिसञ्चितान् दोषान् त्रिमासान्तरितान् हरेत्”- इति||१२||

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 १२ (१३) · Śloka १३

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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उपशमं व्याख्यातुकाम आह- तत्र पैत्तिकानामित्यादि| स्वभावतः स्वलक्षणतः, स्वलक्षणं पुनरेषां शीतोष्णवर्षादि| ननु, यदि कालस्वभावादेव दोषाणामुपशमस्तर्हि शास्त्रवैयर्थ्यं स्यात्; न च वैयर्थ्यं दृश्यते, तदुक्तविधानादप्युपशमदर्शनात्| सत्यमेतत्, दोषाणां स्वभावविनाशित्वेऽपि चयादिविसदृशसन्तानोत्पत्तौ शास्त्रं हेतुतया व्याप्रियमाणं नानर्थकं; विनाशकारणाभावेऽपि हि घटादीनां विसदृशकपाललक्षणोत्पादे मुद्गरादिहेत्वन्तरसाफल्यमस्ति||१३||

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 १५ (१६) · Śloka १६

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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कुतः पुनः ऋतूनां व्यापद इत्याह- तेषां पुनरित्यादि| तेषां ऋतूनाम्| व्यापदः शीतोष्णवातवर्षाणामेव वैपरीत्यम्| अदृष्टेन सर्वजनसामान्येनाधर्मेण, कारिताः कर्तुं प्रयोजिताः| शीतोष्णेत्यादि| विपरीतानि हीनमिथ्यातियुक्तानि| ओषधीरपश्च व्यापादयन्ति विरुद्धतां प्रापयन्ति| अन्ये तु शीतोष्णवातवर्षाणीत्यादिपाठमन्यथा कृत्वाऽऽपातनिकापूर्वं पठन्ति| तद्यथा- अधर्मस्तावद् व्यापदां सम्भवे प्रयोजकः कर्ता; कः पुनः स्वतन्त्रः कर्ता? इत्याह- शीतोष्णवर्षाणां वैपरीत्यमोषधीर्व्यापादयत्यपश्च||१६||

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 १९ (२०) · Śloka २०

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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इदानीमृतुव्यापदादिकृतानां रोगाणां सामान्येन चिकित्सां दर्शयन्नाह- तत्र स्थानेत्यादि| ऋतुकोपस्याधर्मकारित्वात्तत्र दैवव्यपाश्रयं भेषजम्| शान्तिरिन्द्रियविजयः, अथवा वेदोक्तमन्त्रैर्यजनादिकं; प्रायश्चित्तं प्राक्तनकर्मोपशमार्थं स्मार्तवचनेन चान्द्रायणादि, अथवा “प्रायो नाम तपः प्रोक्तं चित्तं निश्चय उच्यते| तपोनिश्चियसंयुक्तं प्रायश्चित्तमिति स्मृतम्”- इति; मङ्गलं प्रशस्तौषधमणिधारणादि; जप ओङ्कारपूर्वकमृग्यजुःसामावर्तनं; होमो लक्षकोटिप्रयुतोपलक्षितः; उपहारः देवादिषु गवाश्वप्रभृतीनामुपा(न)यनम्, अन्ये उपहारो देवतानां सपशुर्बलिः; इज्या यागः; अञ्जलिः भक्त्या करसम्पुटविधानं; नमस्कारो देवद्विजगुरुभ्यः कायवाङ्मानसः प्रणामः; तपः तापनालक्षणमुपवासादि; नियमः शास्त्रोदितो विधिर्मौनादिः, दया प्राणिषु कृपा; दानं यथाविभवं वित्तविसर्गः; दीक्षा गुरुतो मन्त्रादिग्रहणं; अभ्युपगमः गुरुवाक्यादीनामङ्गीकारः; परशब्दः स्थानपरित्यागादिभिः प्रत्येकं सम्बध्यते| एवं साधु भवति एवं कुशलं भवतीत्यर्थः||२०||

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 २२ (२४) · Śloka २४

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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प्रसन्नशिशिरर्तुलक्षणमाह- शिशिर इत्यादि| वातवृष्ट्येति वातेन मिश्रिता वृष्टिर्वातवृष्टिः||२४||

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 २३ (२५-२८) · Śloka २८

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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अधुना वसन्तलक्षणमाह- सिद्धेत्यादि| वसन्ते दक्षिणदिशो जातत्वान्मलयपर्वतस्थितचन्दनसुरभिर्दक्षिणो वायुर्वाति| अन्यदपि वसन्तलक्षणमाह- दिशो वसन्त इत्यादि| वसन्ते दिशो विमला रजोधूमादिवर्जितत्वान्निर्मला भवन्ति| दिश एव च किंशुकादिवृक्षपुष्पितैः काननैरुपशोभिता भूषिता भवन्ति| ता एव दिशः कोकिलाषट्पदगणौरुपगीता मधुरध्वनियुक्ता भवन्ति| दक्षिणानिलसंवीता दक्षिणवातेनावृता दिश इत्यर्थः| सुमुखाः शोभनावकाशाः| पल्लवोज्जवलाः पल्लवैः कृत्वा शृङ्गारिताः||२५-२८||

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 २७ (३५-३६) · Śloka ३६

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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शरल्लक्षणमाह- बभ्रुरित्यादि|- बभ्रुः कपिलपिङ्गलः| श्वेताभ्रविमलं नभ इति नभ आकाशं, श्वेताभ्रं विमलं च भवति| हंसांसघट्टितैरिति हंसस्कन्धचालितैः| पङ्कशुष्कद्रुमाकीर्णा निम्नोन्नतसमेषु भूरिति निम्नादिषु प्रदेशेषु यथासङ्ख्यं पङ्कादिकीर्णा भवति; द्रुमाश्च वल्मीककारिण्यः सूक्ष्माः पिपीलिकाः| बाणेत्यादि बाणः सहचरः, सप्ताह्वः सप्तपर्णः, बन्धूकः बन्धुजीवकः, ‘वादुली’ इति लोके| “मत्स्याम्लभोजिनः प्राच्या नित्यं चानूपसेविनः| श्लीपदं गलगण्डाश्च प्रायस्तेषु भवन्ति हि|| निम्नतोयगतान् मत्स्यान् भक्षयन्ति समुद्रजान्| प्रायशः कुष्ठिनस्तेन मनुष्या दक्षिणापथे|| तैलाम्लभोजिनो नित्यं गोधूमविदलाशिनः| भूयिष्ठमर्शसास्तेन खञ्जाश्चावन्तिजा नराः|| मांसकामाः सुराकामाः स्त्रीकामाः साहसे रताः| मागधास्तेन भूयिष्ठं दृश्यन्ते राजयक्ष्मिणः|| तीक्ष्णान्यन्नानि सेवन्ते बाह्लीकास्तु विशेषतः| अभिष्यन्दीनि मांसानि तथा धान्योदकानि च|| प्रकृत्या चाप्यभिष्यण्णाः सेवन्ते मानवाः सदा| तेन बाह्लीकदेशेषु प्रायो व्याधिर्बलासकः|| नानादेशस्वभावा ये नानाहारास्तथैव च| नानाचारा नैकसत्त्वा धर्मिणोऽधर्मिणस्तथा| तेषां सात्म्यं च सत्त्वं च ऋतुकालं च लक्षयेत्| भैषज्यं तु ततः कुर्याद्देहं विज्ञाय देहिनाम्|| यस्य देशस्य यत्सात्म्यं यच्चास्य चरितं भवेत्| तेन भेषजसंयुक्तं भैषज्यमुपकल्पयेत्|| आरोग्यं तेन वर्णौजो बलं वीर्यं च जायते| वर्जनादृतुसात्म्यानां कृशो नित्यं सुदुर्बलः|| नित्यं रोगाभिभूतश्च पुमान् सात्म्यविवर्जनात्|| तस्मात् सात्म्यं निषेवेत ह्यसात्म्यं परिवर्जयेत्|| सात्म्यसेवी जितक्रोधो नित्यं चापि जितेन्द्रियः|| जीर्णभोजी मितस्वप्नः सुखं जीवत्यनामयः|| ऋतवः प्राग्विनिर्दिष्टा बलयोगस्वभावतः| तेषु गर्भा निषिक्तास्तु तथारूपास्तथायुषः| तान् विज्ञाय ततो बुद्ध्या प्रशस्तान्निन्दितानपि|| ततोऽस्याहारसंयुक्तं भेषजं चावचारयेत्| ततोऽस्यारोगता देहे बलं वीर्यं च वर्धते” इति||३५-३६||

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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