अथातोऋतुचर्यमध्यायंख्यास्यामः।।१।।यथोवाचभगवान्धन्वन्तरिः।।२।।
We will now expound the chapter ‘Rtucarya-seasonal regimen’, as revealed by the venerable Dhanvantari.
Kala- time-
कालोहिनाम (भगवान्स्वयम्भुरनादिमध्यनिधनः।अत्ररसव्यापसंपत्तीजीवितमरणेचमनुष्याणामायत्ते।ससूक्ष्मामपिकलांनलीयतइतिकालः, संकलयतिकालयतिवाभूतानीतिकालः।।३।।
Kāla, is the name of the Divinity, which is selfborn, has no beginning, middle or end. Abnormalities and excellences of tastes (of all substances) and life and death of human beings are dependent on it. It is called “Kāla” since it does not spare even minute things (without causing change), since it makes all things into one group, and since it brings about death (destruction) of all living beings.
Notes- What we call “time” is actually parināma changes taking place constantly. Noticing these, we fix a certain period and express it in units of time measurement. Everything in this cosmos, living and non- living-big or small is undergoing constant change and nothing can escape change, So, time is considered eternal and inexorable Dalhana in his commentary, interprets the term ‘Na liyate’ as not adhering to: not attaching even to minute objects: because of its constant movement. He gives two or three meanings for the term “Sankalayati such as 1. makes all living things to form one group because of its nature of destroying all, 2. it influences living beings with happiness and misery. 3. it shortens life and 4. it takes living beings near to death.
Kālavibhāga- divisions of time-
तस्यसंवत्सरात्मनोभगवानादित्योगतिविशेषेणाक्षिनिमेषकाष्ठाकलामुहूर्ताहोरात्र- पक्षमासर्वयनसंवत्सरयुगप्रविभागंकरोति।।४।।
God Aditya (sun) by his special movement, brings about divisions in the ever moving (ever changing) time commencing from aksinimeşa (winking of the eyelids); these are kāştha, kali, muhūrta, ahorätra, paksa, māsa, samvatsara, and yuga.
तत्रलध्वक्षरोच्चारणमात्रोऽक्षिनिमेषः, पञ्चदशाक्षिनिमेषाःकाष्ठा, त्रिंशत्काष्ठाःकला, विंशतिकलोमुहूर्तःकलादशभागा, त्रिंशन्मुहुर्तमहोरात्रं, पञ्चदशाहोरात्राणिपक्षः, सचद्विविधःशुक्लःकृष्णश्च, तौमासः।।५।।
Akşinimeşa (winking the eyelids) is the time of pronouncing a soft alphabet; fifteen aksinimeşa make one kästha, thirty käşthā make one kalā; twenty kalā make one muhūrta or one tenth of kalä: thirty muhūrta form one ahoratra (day and night); fifteen ahoratra make one paksa (fortnight); this is of two kinds- śukla (white/bright) and krsna (black/dark); two fortnights make one masa (month)
A Notes Caliculated in terms of the present day units of time, the above works out as follows-
1. Ahorātra 30 muhurta = 24 hours 1440 min-86400se.
I muhūrta = 20 kalā 0.8 hours 48 min = 2880se. = 20 kastha = 0.04 hours = 2.4 min-144se. I kala
1 kāstha = 15 nimeşa = 0.8 min 4.8sec.
I nimesa 192 microseconds = 0.3sec.
Şadrtus. six seasons-
तत्रमाघादयोद्वादशमासाः, द्विमासिकमृतुंकृत्वाषङ्क्रतवोभवन्ति; तेशिशिरवसन्तग्रीष्मवर्षाशरद्धेमन्ताःतेषांतपस्तपस्यौशिशिरः, मधुमाधवौवसन्तः, शुचिशुक्रौग्रीष्मः, नभोनभस्यौवर्षाः, इयोर्जीशरत्, सहःसहस्यौहेमन्तइति।।६।।
Magha etc. are the twelve mäsa (months); two mäsa make one stu (season) which are six in number such as śiśira (cold/dewy), vasanta (spring), grīşma (summer), varşă (rainy), śarat (autumn) and hemanta (winter); tapa (magha) and tapasya (phālguna) form śiśira (cold/dewy); madhu (caitra) and madhava (vaiśākha) form vasanta (spring); śuci (jyestha) and śukra (äşädha) form grīşma (summer), nabha (śrāvana) and nabhasya (bhadrapada) form varşă (rainy season); isa (āśvayuja) and ürja (kārtika) form śarat (autumn); saha (märgaśira) and sahasya (pausa) form hemanta (winter).
Notes- This ancient calender can be equated with modern calender as follows-
Months
- Magha. phalguna (mid-Jan. to mid- March)
- Caitra- Vaišākha (mid- March to mid- May)
- Jyestha-āsādha (mid-May to mid- July)
- Śrāvanabhadrapada (mid-July to mid- Sep.)
- Aśvayuja- kārtika (mid- Sep. to mid- Nov.)
- Märgašira-pausa (mid- Nov. to mid- Jan.)
Ayana dvaya- two solastice-
Seasons
- Šiširartu (cold/dewy season)
- Vasantastu (spring season)
- Grismastu (summer season)
- Varsastu (rainy season)
- Saratrtu (autumn season)
- Hemantastu (winter season)
तएतेशीतोष्णवर्षलक्षणाश्चन्द्रादित्ययोःकालविभागकरत्वादयनेद्वेभवतोदक्षिणमुत्तरंच।तयोर्दक्षिणंवर्षांशरद्धेमन्ताः; तेषुभगवानाप्यायतेसोमः, अम्ललवणमधुराश्चरसाबलवन्तोभवन्ति, उत्तरोत्तरंचसर्वप्राणिनांबलमभिवर्धते।उत्तरंचशिशिरवसन्तग्रीष्माः, तेषुभगवानाप्यायतेऽर्कः, तिक्तकषायकटुकाश्चरसाबलवन्तोंभवन्ति, उत्तरोत्तरंचसर्वप्राणिनांबलमपहीयते।।७।।
These six rtu (seasons) are divided on the basis of predominance of effect of the sun and moon, and charactorised by cold, heat and rain respectively; become divided into two, ayana (semesters) viz, dakşiņa (southern) and uttara (northern). Varşā, śarat and hemanta form Daksinaayaņa (southern solastice), during this period Lord Soma (moon) is predominant, sour, salt and sweet tastes are more powerful, strength of all liang being increases successively (day after day). Šišira, vasanta and grīşma together form Uttarayana (northern solastice), during this period Lord Arka (sun) is predominant, bitter, stringent and pungent taste are powerful, strength of living beings decreases successively (day after day).
भवतिचात्र–
One verse here-
शीतांशुःक्लेदयत्युर्वीविवस्वान्शोषयत्यपि।तावुभावपिसंश्चित्यवायुःपालयतिप्रजाः।।८।।
Sitămśu (moon) moistens the earth, vivasvän (sun) dries it up, both of them together with vayu (wind) protect/support all living beings.
Kala cakra- wheel of time-
अथखल्वयनेद्वेयुगपत्संवत्सरोभवति।तेतुपञ्चयुगमितिसंज्ञांलभन्ते।सएषनिमेषादिर्युगपर्यन्तःकालश्चक्रवत्परिवर्तमानःकालचक्क्रमित्युच्यतइत्येके।।९।।
The two ayana (solastice/ semesters) together form one Samvatsara (year); five of these (years) is known as Yuga. This kāla (time) commencing with nimeşa and ending with yuga, rotates like a wheel (continuously) which is called kalacakra; so say some (authorities).
इहतुवर्षाशरद्धेमन्तवसन्तग्रीष्मप्रावृषःषङ्क्रतवोभवन्तिदोषोपचयप्रकोपो- पशमनिमित्तं; तेतुभाद्रपदाद्येनद्विमासिकेनव्याख्याताःतद्यथा- भाद्रपदाश्वयुजौवर्षाःकार्तिकमार्गशीर्षोंशरत्पौषमाघौहेमन्तः, फाल्गुनचैत्रोवसन्तः, वैशाखज्येष्ठौग्रीष्मः, आषाढ- श्रावणौप्रावृडिति।।१०।।
In this science (Ayurveda) varsa, Sarat, hemañta, vasanta, grīşma, and pravita- are the six rtus which are the causes for upacaya (mild increase), prakopa (great increase/aggravation) and upaśama (mitigation/decrease to normal) of the dosas (vāta, pitta, and kapha), these happen in every two months commencing from bhadrapada; such as bhadrapada and āśvayujá together form varsartu (rainy season); kärtika and märgasīrşa together form śarat (autumn); pausa and magha form hemanta (winter), phālguna and caitra form vasanta (spring); vaiśākha and jyestha form grīşma (summer); āsādha and śrävana form prāvṛt (early rainy season).
Rtuprabhāva- effects of the seasons-
तत्र, वर्षास्वोषधयस्तरुण्योऽल्पवीर्याआपश्चाप्रशान्ताःक्षितिमलप्रायाः, ताउपयुज्यमानानभसिमेघावततेजलप्रक्लिन्नायांभूमौक्लिन्नदेहानांप्राणिनांशीतवातविष्टम्भिताग्ग्रीनांविदह्यन्ते, विदाहात्पित्तसंचयमापादयन्ति; ससंचयःशरदिप्रविरलमेघेवियत्युपशुष्यतिपङ्केऽर्ककिरणप्रविलायितःपैत्तिकान्व्याधीञ्जनयति।ताएवौषधयःकालपरिणामात्परिणतवीर्याबलवत्योहेमन्तेभवन्त्यापश्चप्रशान्ताःस्निग्धाअत्यर्थंगुर्व्यश्च, ताउपयुज्यमानामन्दकिरणत्वाद्भानोःसतुषारपवनोपस्तम्भितदेहानांदेहिनामविदग्धाःस्नेहाच्छेत्यागौरवादुपलेपाच्चश्लेष्मसंचयमापादयन्तिःससंचयोवसन्तेऽर्करश्मिप्रविलायितईषत्स्तब्धदेहानांदेहिनांश्लैष्मिकान्व्याधीञ्जनयति।ताएवौषधयोनिदाघेनिःसारारूक्षाअतिमात्रंलख्योभवन्त्यापश्च, ताउपयुज्यमानाःसूर्यप्रतापोपशोषितदेहानांदेहिनांरौक्ष्याल्लघुत्वाच्चवायोःसंचयमापादयन्तिःससंचयःप्रावृषिचात्यर्थंजलोपक्लिन्नायांभूमौक्लिन्नदेहानांदेहिनांशीतवातवर्षेरितोवातिकान्व्याधीञ्जनयति।एवमेषदोषाणांसंचयप्रकोपहेतुरुक्तः।।११।।
In Varşartu (rainy season) the plants (specially food crops such as cereals, pulses etc.) are young/tender, possess little potency/properties; water is not clear and generally contains the waste materials of the earth; the sky is full of clouds, earth greatly inundated with water, the bodies of all living beings will be having more moisture, their agni (digestive fire) is enveloped with cold wind (thus becomes weak), ingestion of such plants (as food) and water creates burning sensation inside the body during digestion, this burning sensation gives rise to sañcaya (mild increase) of pitta. This pitta sañcaya (mild increase) undergoes prakopa (great increase) in śaradrtu (autumn- the next season) in which, the sky has scattered clouds, sun’s rays dries up the slush (moisture of the earth) and produces diseases caused by pitta.
During the Hemanta (winter), the same plants undergo change in their potency, because of change of time (seasons) and become powerful; water becomes clear, unctuous, and very hard (difficult for digestion); by the use of these (plants and water) because of mild rays of the sun, snowfall and cold wind, these become very poorly digested and by their unctousness, cold, heavyness and stickiness, give rise to sañcaya (mild increase) of kapha. This mild increase of kapha, udergoesprakopa (great increase) during vasanta (spring- the next season) liquified by the rays of the sun, gives rise to diseases of kapha origin in bodies of men (and other animals) which are slightly inactive.
During Nidāgha (grisma- summer the next season) the same plants become devoid of their essence, very dry, and light (get digested very quickly) so also the water; using such plants (as food) and water, by their dryness and quick digestion, these bring about sañcaya (mild increase) of vata in bodies of men (and animals) which have become dry due to great heat of the sun. This mild increase of vata, undergoes prakopa (great increase) during prävịt (early rainy season the next one) when both the earth and bodies of men and animals are greatly moist, produces diseases of väta origin stimulated by cold wind and rain.
Thus was described the causes for sañcaya (mild increase) and prakopa (great increase) of the dosās.
Notes- Sancaya (mild increase) and prakopa (great increase) of dosās in respect of seasons can be tabulated as follows-
- vāta
- pitta
- kapha
- varsa
- sañcaya
- sarad
- prakopa
- hemanta
- sancaya
- vasanta
- grışma
- sañcaya
- pravrt
- prakopa
- prakopa
तत्रवषहिमन्तग्रीष्मेषुसंचितानांदोषाणांशरद्वसन्तप्रावृट्सुचप्रकुपितानांनिर्हरणंकर्तव्यम्।।१२।
Dosas which have undergone mild increase in varsa, hemanta, and grīşma should be eliminated out during śarat, vasanta and prävrt, when these will have undergone great increase respectively.
तत्रपैत्तिकानांव्याधीनामुपशमोहेमन्ते, श्लैष्मिकाणांनिदाघे, वातिकानांशरदि, स्वभावतएव; तएतेसंचयप्रकोपोपशमाव्याख्याताः।।१३।।
Diseases produced by pitta subside during hemanta, those produced by kapha subside during nidāgha (grīsma) and those produced by vāta subside during śarad; this is natural only
Thus were described the mild increase, great increase and mitigation of the dosās.
Dina- rtu-bhāva: days and seasons-
तत्र, पूर्वाह्नवसन्तस्यलिङ्ग, मध्याह्नेग्रीष्मस्य, अपराह्नेप्रावृषः, प्रदोषेवार्षिकं, शारदमर्धरात्रे, प्रत्युषसिहैमन्तमुपलक्षयेत्।एवमहोरात्रमपिवर्षमिवशीतोष्णवर्षलक्षणंदोषो- पचयप्रकोपोपशमैर्जानीयात्।।१४।।
During forenoon the features/qualities of vasantartu (spring season) should be expected in the body; during midday those of grīşma (summer), during afternoon those of prăvrt (early rainy season), during evening those of varsa (rainy season), during midnight those of sarat (autumn season) and during early morning those of hemanta (winter season). In this manner the qualities of the seasons, such as cold, heat and rain should be understood as happening during every day, as happening in a year, these should be understood by mild increase, great increase (aggravation) and mitigation of the dosas.
Avyāpanna-rtu- unvitiated/normal seasons-
तत्र, अव्यापन्नेषुऋतुष्वव्यापन्नाओषधयोभवन्त्यापश्च; ताउपयुज्यमानाःप्राणायुर्बलवीर्योजस्कर्योभवन्ति।।१५।।
When the rtu (seasons) are not abnormal (exhibiting their usual features) both plants and water will also be normal (having their normal qualities) and by their use, life activity, span of life, strength, vigor and vitality of men and animals become augmented.
तेषांपुनर्व्यापदोऽदृष्टकारिताः, शीतोष्णवातवर्षाणिखलुविपरीतान्योषधी- व्र्व्यापादयन्त्यपश्च।।१६।।
तासामुपयोगाद्विविधरोगप्रादुर्भावोमरकोवाभवेदिति।।१७।।
तत्र, अव्यापन्नानामोषधीनामपांचोपयोगः।।१८।।
In these stu (seasons) abnormalities happen due to providential causes; cold, heat, wind and rain become different from their normal qualities, so also the plants and water. By the use of these (plants and water) the two kinds of diseases (of body and mind) or maraka (epidemics) occur. So, for these (cure of diseases and epidemies) plants and water which are normal (in their qualities) should be made use of.
Rtuvyāpat vitiated/abnormal seasons-
कदाचिदव्यापन्नेष्वपिऋतुषुकृत्याभिशापरक्षःक्रोधाधर्मैरुपध्वस्यन्तेजनपदाः, विषौषधिपुष्पगन्धेनवावायुनोपनीतेनाक्रम्यतेयोदेशस्तत्रदोषप्रकृत्यविशेषेणकासश्वासव- मधुप्रतिश्यायशिरोरुग्ज्वरैरुपतप्यन्ते, ग्रहनक्षत्रचरितैर्वा, गृहदारशया. सनयानवाहनमणिरत्नोप- करणगर्हितलक्षणनिमित्तप्रादुर्भावैर्वा।।१९।।
Some times even during unvitiated (normal) seasons, communities (of man and other living beings) suffer greatly by the effects of sorcery, curses, anger of demons (evil spirits) and unrighteous behaviour of men; the country becomes vitiated by the smell of poisonous plants and flowers carried by the wind; in such a country, people become afflicted by diseases like cough, dyspnoea, vomitting, nasal catarrh (common cold), headache, fever etc. which are not different from the dosaprakrti (constitution of the body) or suffer from bad effects of movement of planets and stars, or by the effects of malevolent qualities of the house, wife, cot, seat (furniture), vehicles, riding animals, precious stones, gems and household equipments etc.
Vyāpannastucarya- regimen during abnormal seasons-
तत्र, स्थानपरित्यागशान्तिकर्मप्रायश्चित्तमङ्गलजपहोमोपहारेज्याञ्जलिनमस्कारतपो- नियमदद्यादानदीक्षाभ्युपगमदेवताब्राह्मणगुरुपरैर्भवितव्यम्, एवंसाधुभवति।।२०।।
At such times, people should resort to change of place of living, pacificatory rites, expiatory activities, auspicious rituals, chanting of hymns, fire sacrifices. oblations to gods, special fire sacrifices, prostation to deities with folded hands. doing penances, observing vows and restraints, showing compassion, giving charity, getting initiated by preceptors and remaining in the company of gods. brahhmanās and preceptors (and carrying out their mandates). By these, there will be great benefits.
Avyāpannaştulakşaņa- features during normal seasons-
अतऊर्ध्वमव्यापन्नानामृतूनांलक्षणान्युपदेक्ष्यामः।।२१।।
वायुर्वात्युत्तरःशीतोरजोधूमाकुलादिशः।छन्नस्तुषारैःसविताहिमानद्धाजलाशयाः।।२२।।
दर्पिताध्याङ्खखङ्गाङ्खमहिषोरनकुञ्जराः।रोधप्रियङ्गपुत्रागाःपुष्पिताहिमलाह्वये।।२३।।
Further on, we will describe the charactoristic normal features of the seasons-
Hemantastu- During Hemantastu, cold wind blows from the north, the quarters (space around) are full of dust and smoke, the sunrays are hindered by fog, reservoirs of water are covered with mist; crow, rhinocers, buffalo, camel and elephants are joyous; rodhra, priyangu and punnaga trees bloom (bring up flowers).
शिशिरेशीतमधिकंवातवृष्टयाकुलादिश।शेषंहेमन्तवत्सर्वंविज्ञेयंलक्षणंबुधैः।।२४।।
Šiširastu- During Sisirartu cold is more, quarters (space around) are vitiated with breeze and rain, other features are the same as during hamañta (winter season).
सिद्धविद्याधरवधूचरणालक्तकाङ्किते।मलयेचन्दनलतापरिष्वङ्गाधिवासिते।।२५।।
वातिकामिजनानन्दजननोऽनङ्गदीपनः।दाम्पत्योर्मानभिदुरोवसन्तेदक्षिणोऽनिलः।।२६।।
दिशोवसन्तेविमलाःकाननैरुपशोभिताः।किंशुकाम्भोजवकुलचूताशोकादिपुष्पितैः।।२७।।
कोकिलाषट्पदगणैरुपगीतामनोहराः।दक्षिणानिलसंवीताःसुमुखाःपल्लवोज्ज्वलाः।।२८।।
Vasantastu-During vasanta (spring), malaya mountains has the foot prints of maidens of siddhäs and vidyādharās (nymphs) who have painted their feet with paint of lac; the wind blowing from the south through the rows of cañdana (sandal) trees carry their sweet smell and produces pleasure in amorous persons, by enhancing sexual desire, smites the pride of the couple. The quarters (space around) are clear, forests are decorated with flowers of kimśuka, ambhoja, bakulā, cūta, aśoka etc. and melodious tunes of herds of cuckoo and bees, hanging creepers full of beautiful tender leaves, shaking by the southern wind captivite the mind.
ग्रीष्मेतीक्ष्णांशुरादित्योमारुतोनैर्ऋतोऽसुखः।।भूस्तप्तासरितस्तन्व्योदिशःप्रज्वलिताइव।।२९।।
भ्रान्तचक्राङ्गयुगलाःपयःपानाकुलामृगाः।।ध्वस्तवीरुत्सृणलताविपर्णाङ्कितपादपाः।।३०।।
Grismastu-During grīşma (summer) the sunrays are hot, the wind blowing from southwest is unpleasant, the ground is heated up, rivers are thin, the quarters appear as though burning: pairs (herd) of cakravāka birds wander aimless; animals desirous of drinking water (run about in search of it); trees, grass, creepers and trees are devoid of their leaves.
प्रावृष्यम्बरमानद्धंपश्चिमानिलकर्षितैः।।अम्बुदैर्विद्युदुद्द्योतप्रस्तुतैस्तुमुलस्वनैः।।३१।।
कोमलश्यामशष्याब्याशक्रगोपोज्ज्वलामही।।कदम्बनीपकुटजसर्जकेतकिभूषिता।।३२।।
Prāvṛtstu- During the prävrt (early rainy season) the sky is full of clouds, driven by the western breeze, produces lightning and roaring thunders; the ground is full of slender young grass and bright śakragopa (indragopa-cocchineal insects); kadamba, nīpa, kutaja, sarja and ketakī become decorated with flowers.
तत्रवर्षासुनद्योऽम्भश्छन्नोखाततटद्रुमाः।।वाप्यःप्रोत्फुल्लकुमुदनीलोत्पलविर,जितः।।३३।।
भूरव्यक्तस्थलश्वभ्राबहुशस्योपशोभिता।।नातिगर्जत्त्रवन्मेघनिरुद्धार्कग्रहंनभः।।३४।।
Varşārtu- In varśartu (rainy season), the rivers are full of water and uproot trees on the banks, ponds are full of blooming flowers like kumuda and nīlotpala; pits and depressions on the ground are not seen clearly; earth looks pleasing with plenty of vegetation, clouds do not produce roaring sounds, but the sun is hidden by the clouds in the sky.
बभ्रुरुष्णःशरद्यर्कःश्वेताश्वविमलंनभः।।तथासरांस्यम्बुरुहैर्भान्तिहंसांसघट्टितैः।।३५।।
पङ्कशुष्कद्रुमाकीर्णानिम्नोन्नतसमेषुभूः।।बाणसप्ताह्वबन्धूककाशासनविराजिता।।३६।।
Saratrtu- During śaratștu (autumn) the sunrays are brownish and hot, sky has white clouds and is clear, the ponds and lakes are full of lotus flowers and herds of swans; the ground has dried slush, dry trees and elevation and depressions, bāņa, saptāhavabañdhūka, kāśa and asana adore the land.
स्वगुणैरतियुक्तेषुविपरीतेषुवापुनः।।विषमेष्वपिवादोषाःकुप्यन्त्युतुषुदेहिनाम्।।३७।।
Doşās (vāta, pitta and kapha) present in the body of man, undergo prakopa (great increase/aggravation) due to (improper) manifestation of normal qualities of the seasons either in excess, inadequate or opposite manner.
हरेद्वसन्तेश्लेष्माणंपित्तंशरदिनिर्हरेत्।
वर्षासुशमयेद्वायुंप्राग्विकारसमुच्छ्यात्।।३८।।
The aggravated ślesma (kapha) should be eliminated out during vasanta; pitta during śarat and väta during varsa seasons, before these produce diseases.
इतिश्रीसुश्रुतसंहितायांसूत्रस्थानेऋतुचर्यानामषष्ठोऽध्यायः।।६।।
Thus ends the Sixth chapter by name Rtucarya in Sutra sthāna of Sušrutasamhita.