ऋतुचर्याध्यायः
अथात ऋतुचर्यमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
"Now, we shall expound the chapter on Seasonal Regimen."
"Thus spoke the venerable Dhanvantari."
This introduction sets the stage for the discussion on the seasonal regimen, emphasizing the importance of following specific practices and routines according to the seasons to maintain health and well-being.
कालो हि नाम (भगवान्) स्वयम्भुरनादिमध्यनिधनः |
अत्र रसव्यापत्सम्पत्ती जीवितमरणे च मनुष्याणामायत्ते |
स सूक्ष्मामपि कलां न लीयत इति कालः, सङ्कलयति कालयति वा भूतानीति कालः ||३||
"Time, indeed, is a name for the divine, self-existent, without beginning, middle, or end. In this, the success or failure of tastes, life, and death of humans are dependent. That which does not diminish even a subtle fraction is called time; it brings together and dissolves beings."
This shloka highlights the concept of time as a divine, self-existent force that governs the success, failure, life, and death of humans. Time is described as eternal and indestructible, bringing beings together and dissolving them.
तस्य संवत्सरात्मनो भगवानादित्यो गतिविशेषेणाक्षिनिमेषकाष्ठाकलामुहूर्ताहोरात्रपक्षमासर्त्वयनसंवत्सरयुगप्रविभागं करोति ||४||
"The divine Sun, who embodies the year, through the specific movements, divides time into the units of akṣinimeṣa (the blink of an eye), kāṣṭhā, kālā, muhūrta, day and night, fortnight, month, season, half-year, year, and yuga (era)."
This shloka explains how the divine Sun, through its movements, measures and divides time into various units, from the smallest (a blink of an eye) to the largest (yuga or era), emphasizing the cyclical nature of time.
तत्र लघ्वक्षरोच्चारणमात्रोऽक्षिनिमेषः, पञ्चदशाऽक्षिनिमेषाः काष्ठा, त्रिंशत्काष्ठाः कला, विंशतिकलो मुहूर्तः कलादशभागश्च, त्रिंशन्मुहूर्तमहोरात्रं, पञ्चदशाहोरात्राणि पक्षः, स च द्विविधः- शुक्लः कृष्णश्च, तौ मासः ||५||
"There, a blink of an eye is the measure of the utterance of a short syllable, fifteen blinks make a kāṣṭhā, thirty kāṣṭhās make a kālā, twenty kalās make a muhūrta, one-tenth of a kalā is also considered a muhūrta, thirty muhūrtas make a day and night, fifteen days and nights make a fortnight, which is of two types - Shukla (bright) and Krishna (dark), these two fortnights make a month."
This shloka describes the divisions of time starting from the smallest unit (the blink of an eye) to larger units (day and night, fortnight, and month), illustrating the intricate measurement of time in Ayurveda.
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||
"Among them, the twelve months starting from Magha are grouped into six seasons with each season spanning two months; they are Shishira (Winter), Vasanta (Spring), Grishma (Summer), Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter). Among these, Tapas and Tapasya form Shishira (Winter), Madhu and Madhava form Vasanta (Spring), Shuchi and Shukra form Grishma (Summer), Nabhas and Nabhasya form Varsha (Rainy), Isha and Urja form Sharad (Autumn), and Sahas and Sahasya form Hemanta (Pre-Winter)."
This shloka describes the division of the year into twelve months and six seasons, specifying which months belong to each season, thereby establishing a framework for understanding the Ayurvedic seasonal regimens.
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||
"These seasons - marked by cold, heat, and rain - are created by the movement of the Sun and the Moon, resulting in two solstices: the southern and northern. The southern solstice comprises Varsha (Rainy), Sharad (Autumn), and Hemanta (Pre-Winter) seasons; during these, Soma (the Moon) becomes powerful, and the sour, salty, and sweet tastes become strong, with the strength of all beings increasing progressively. The northern solstice comprises Shishira (Winter), Vasanta (Spring), and Grishma (Summer) seasons; during these, Arka (the Sun) becomes powerful, and the bitter, astringent, and pungent tastes become strong, with the strength of all beings decreasing progressively."
This shloka explains how the movement of the Sun and Moon creates different seasons and solstices, influencing the dominance of certain tastes and the strength of living beings throughout the year.
भवति चात्र-
शीतांशुः क्लेदयत्युर्वीं विवस्वान् शोषयत्यपि |
तावुभावपि संश्रित्य वायुः पालयति प्रजाः ||८||
"Here, the cool Moon moistens the Earth, while the hot Sun dries it; both, in conjunction with the wind, protect living beings."
This shloka highlights the interplay of the Moon, Sun, and wind in maintaining the balance of nature. The Moon provides moisture, the Sun provides heat, and the wind helps regulate these elements, ensuring the protection and well-being of all living beings.
अथ खल्वयने द्वे युगपत् संवत्सरो भवति |
ते तु पञ्च युगमिति सञ्ज्ञां लभन्ते |
स एष निमेषादिर्युगपर्यन्तः कालश्चक्रवत् परिवर्तमानः कालचक्रमित्युच्यत इत्येके ||९||
"Thus, there are two solstices in a year, which together are called a Yuga. This time, starting from a moment and extending up to a Yuga, continuously revolves like a wheel and is called the Time Cycle (Kala Chakra) by some."
This shloka explains the concept of the two solstices in a year and how they form a Yuga. It emphasizes the continuous, cyclical nature of time, likened to a revolving wheel, and referred to as the Time Cycle (Kala Chakra) by some.
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||
"Here, the six seasons are Varsha (Rainy), Sharad (Autumn), Hemanta (Pre-Winter), Vasanta (Spring), Grishma (Summer), and Pravra (Monsoon), which are intended for the accumulation, aggravation, and pacification of doshas (bodily humors). They are explained as two-month periods starting from the month of Bhadrapada. Accordingly, Varsha consists of Bhadrapada and Ashvayuja, Sharad consists of Kartika and Margashirsha, Hemanta consists of Pausha and Magha, Vasanta consists of Phalguna and Chaitra, Grishma consists of Vaishakha and Jyeshtha, and Pravra consists of Ashadha and Shravana."
This shloka explains the six seasons and their corresponding months, emphasizing the role of these seasons in the accumulation, aggravation, and pacification of doshas (bodily humors). Each season is described as spanning two months, starting from the month of Bhadrapada.
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||
"In the rainy season, the herbs are tender and less potent, and the waters are impure, having absorbed the earth's impurities. When used during this time, under a sky covered with clouds, on soil soaked with water, for bodies that are moist and whose digestive fires are weakened by cold and wind, they cause burning sensations, leading to an accumulation of pitta. This pitta accumulation, in autumn, dries up under the sparse clouds and open sky, and, dissolved by the sun’s rays, causes pitta disorders. The same herbs, by the effect of time, become more potent in the Hemanta (pre-winter) season. The waters also become calm, unctuous, and heavy. When used during this time, for bodies strengthened by the mild rays of the sun and supported by cold winds, they do not cause burning but, due to unctuousness, coldness, heaviness, and coating, lead to the accumulation of kapha. This kapha accumulation, dissolved by the sun’s rays in Vasanta (spring), causes kapha disorders for bodies that are slightly stiff. The same herbs in the Nidagha (summer) season become dry, very light, and non-potent, and the waters become dry as well. When used during this time, for bodies dried up by the sun's heat, they lead to the accumulation of vata due to dryness and lightness. This vata accumulation, in Pravra (monsoon), for bodies soaked by water on the excessively wet soil, disturbed by cold, wind, and rain, causes vata disorders. Thus, the causes of the accumulation and aggravation of doshas (bodily humors) have been described."
This shloka elaborates on how the potency of herbs and the nature of water change with the seasons and how these changes influence the accumulation and aggravation of the three doshas: vata, pitta, and kapha. The cycle of dosha accumulation and aggravation highlights the importance of considering seasonal changes in Ayurvedic treatment.
तत्र वर्षाहेमन्तग्रीष्मेषु सञ्चितानां दोषाणां
शरद्वसन्तप्रावृट्सु च प्रकुपितानां निर्हरणं कर्तव्यम् ||१२||
"Therefore, the accumulated doshas in Varsha (Rainy), Hemanta (Pre-Winter), and Grishma (Summer) should be eliminated in Sharad (Autumn), Vasanta (Spring), and Pravra (Monsoon), when they become aggravated."
This shloka emphasizes the importance of eliminating accumulated doshas during specific seasons. The doshas that build up during the Rainy, Pre-Winter, and Summer seasons should be addressed and eliminated during the Autumn, Spring, and Monsoon seasons when they tend to become aggravated, ensuring balance and health.
तत्र पैत्तिकानां व्याधीनामुपशमो हेमन्ते, श्लैष्मिकाणां निदाघे, वातिकानां शरदि , स्वभावत एव; त एते सञ्चयप्रकोपोपशमा व्याख्याताः ||१३||
"Therefore, pitta disorders naturally subside in Hemanta (Pre-Winter), kapha disorders in Nidagha (Summer), and vata disorders in Sharad (Autumn). These have been described as the natural processes of accumulation, aggravation, and pacification of doshas."
This shloka explains that certain dosha-related disorders naturally subside during specific seasons: pitta disorders in Pre-Winter, kapha disorders in Summer, and vata disorders in Autumn. It highlights the natural processes of accumulation, aggravation, and pacification of doshas according to the seasons.
तत्र, पूर्वाह्णे वसन्तस्य लिङ्गं, मध्याह्ने ग्रीष्मस्य, अपराह्णे प्रावृषः, प्रदोषे वार्षिकं, शारदमर्धरात्रे, प्रत्युषसि हैमन्तमुपलक्षयेत्;
एवमहोरात्रमपि वर्षमिव शीतोष्णवर्षलक्षणं दोषोपचयप्रकोपोपशमैर्जानीयात् ||१४||
"There, in the forenoon, one should observe the characteristics of Vasanta (Spring); in the midday, of Grishma (Summer); in the afternoon, of Pravra (Monsoon); in the evening, of Varsha (Rainy); at midnight, of Sharad (Autumn); and at dawn, of Hemanta (Pre-Winter). Thus, one should understand the day and night as analogous to the year, marked by cold, heat, and rain, and characterized by the processes of accumulation, aggravation, and pacification of doshas."
This shloka draws an analogy between the cycle of a single day and the entire year, identifying parts of the day with specific seasons. It highlights how the processes of dosha accumulation, aggravation, and pacification occur within both the daily and annual cycles, thereby emphasizing the continuous nature of these processes.
तत्र, अव्यापन्नेषु ऋतुष्वव्यापन्ना ओषधयो भवन्त्यापश्च; ता उपयुज्यमानाः प्राणायुर्बलवीर्यौजस्कर्यो भवन्ति ||१५||
"There, in uncorrupted seasons, herbs and waters remain uncorrupted; when used, they enhance life, strength, vigor, and vitality."
This shloka emphasizes the importance of seasons in maintaining the potency of herbs and the purity of water. In uncorrupted seasons, these natural elements retain their beneficial properties, contributing significantly to enhancing life, strength, vigor, and vitality when used appropriately.
तेषां पुनर्व्यापदोऽदृष्टकारिताः, शीतोष्णवातवर्षाणि खलु विपरीतान्योषधीर्व्यापादयन्त्यपश्च ||१६||
"Their abnormalities are caused by unseen forces; improper cold, heat, wind, and rain indeed corrupt herbs and waters."
This shloka indicates that the abnormalities or impurities in herbs and waters are caused by invisible or unseen factors. It emphasizes how improper climatic conditions such as cold, heat, wind, and rain can lead to the corruption of natural elements.
तासामुपयोगाद्विविधरोगप्रादुर्भावो मरको वा भवेदिति ||१७||
"Using these corrupted herbs and waters can lead to the emergence of various diseases or epidemics."
This shloka highlights the adverse effects of using corrupted herbs and waters, emphasizing that their use can cause various diseases or even lead to epidemics. It underscores the importance of ensuring the purity of natural elements used in treatments to maintain health and prevent illnesses.
तत्र, अव्यापन्नानामोषधीनामपां चोपयोगः ||१८||
"Therefore, the use of uncorrupted herbs and water is recommended."
This shloka emphasizes the importance of using pure and uncorrupted herbs and water in treatments to ensure their effectiveness and to prevent the emergence of diseases.
कदाचिदव्यापन्नेष्वपि ऋतुषु कृत्याभिशापरक्षःक्रोधाधर्मैरुपध्वस्यन्ते जनपदाः, विषौषधिपुष्पगन्धेन वा वायुनोपनीतेनाक्रम्यते यो देशस्तत्र दोषप्रकृत्यविशेषेण कासश्वासवमथुप्रतिश्यायशिरोरुग्ज्वरैरुपतप्यन्ते, ग्रहनक्षत्रचरितैर्वा, गृहदारशयनासनयानवाहनमणिरत्नोपकरणगर्हितलक्षणनिमित्तप्रादुर्भावैर्वा ||१९||
"Sometimes, even in uncorrupted seasons, regions can be afflicted due to spells, curses, demons, anger, and unrighteousness. When such regions are invaded by wind carrying poisonous herbs, flowers, or fragrances, people suffer from diseases based on their individual constitutions, such as coughing, asthma, vomiting, nasal congestion, headache, and fever. These afflictions can also be caused by the movements of celestial bodies or the appearance of inauspicious signs in houses, beds, seats, vehicles, jewelry, or utensils."
This shloka discusses various factors, beyond seasonal changes, that can cause afflictions in regions. These factors include spells, curses, demonic influences, anger, unrighteous behavior, poisonous winds, celestial movements, and inauspicious signs, all of which can lead to a variety of diseases based on individual constitutions.
तत्र, स्थानपरित्यागशान्तिकर्मप्रायश्चित्तमङ्गलजपहोमोपहारेज्याञ्जलिनमस्कारतपोनियम- दयादानदीक्षाभ्युपगमदेवताब्राह्मणगुरुपरैर्भवितव्यम्, एवं साधु भवति ||२०||
"Therefore, one should abandon the afflicted place and perform propitiatory rites, expiatory ceremonies, auspicious chants, oblations, offerings, worship, salutations, austerities, self-discipline, compassion, charity, and seek the refuge of deities, Brahmins, and spiritual teachers. Thus, everything will be well."
This shloka emphasizes the importance of leaving afflicted places and performing various religious and spiritual practices to restore harmony and well-being. These practices include rituals, chants, offerings, worship, and seeking the guidance of deities, Brahmins, and spiritual teachers.
अत ऊर्ध्वमव्यापन्नानामृतूनां लक्षणान्युपदेक्ष्यामः ||२१||
"Now, we shall describe the characteristics of uncorrupted seasons."
This shloka introduces the discussion on the characteristics of uncorrupted or ideal seasons, setting the stage for understanding how these seasons influence health and well-being.
वायुर्वात्युत्तरः शीतो रजोधूमाकुला दिशः |
छन्नस्तुषारैः सविता हिमानद्धा जलाशयाः ||२२||
दर्पिता ध्वाङ्क्षखङ्गाह्वमहिषोरभ्रकुञ्जराः |
रोध्रप्रियङ्गुपुन्नागाः पुष्पिता हिमसाह्वये ||२३||
"The wind blows cold from the north, the directions are filled with dust and smoke, the sun is covered with frost, and the water bodies are frozen. Birds like crows and herons, animals like buffaloes, wild boars, and elephants are frisky, and trees like rodhra, priyangu, and punnaga are in bloom during Hemanta (Pre-Winter)."
These combined shlokas describe the characteristics of the Hemanta (Pre-Winter) season, highlighting the cold northern winds, dusty and smoky directions, frost-covered sun, frozen water bodies, active animals, and blooming trees.
शिशिरे शीतमधिकं वातवृष्ट्याकुला दिशः |
शेषं हेमन्तवत् सर्वं विज्ञेयं लक्षणं बुधैः ||२४||
"In Shishira (Late Winter), the cold is more intense, and the directions are disturbed by wind and rain. All other characteristics are similar to those of Hemanta (Early Winter), as understood by the wise."
This shloka describes the characteristics of the Shishira (Late Winter) season, noting that it is colder than Hemanta (Early Winter) and is characterized by disturbances due to wind and rain. All other features of the season are similar to Hemanta, as recognized by those knowledgeable in the seasons.
सिद्धविद्याधरवधूचरणालक्तकाङ्किते |
मलये चन्दनलतापरिष्वङ्गाधिवासिते ||२५||
वाति कामिजनानन्दजननोऽनङ्गदीपनः |
दम्पत्योर्मानभिदुरो वसन्ते दक्षिणोऽनिलः ||२६||
दिशो वसन्ते विमलाः काननैरुपशोभिताः |
किंशुकाम्भोजबकुलचूताशोकादिपुष्पितैः ||२७||
कोकिलाषट्पदगणैरुपगीता मनोहराः |
दक्षिणानिलसंवीताः सुमुखाः पल्लवोज्ज्वलाः ||२८||
"The Malaya mountain is adorned with the red dye of the feet of Siddha and Vidyadhara women and is scented with the embrace of sandalwood creepers. The southern breeze blows in spring, bringing joy to lovers, kindling passion, and breaking the pride of couples. In spring, the directions are clear and adorned with forests blossoming with flowers of Palasha, lotus, Bakula, mango, and Ashoka trees. The directions are charming, sung by the cuckoos and bees, caressed by the southern breeze, and bright with beautiful new leaves."
These combined shlokas vividly describe the spring season (Vasanta), highlighting the beauty of nature, the fragrance of sandalwood, the joy and passion brought by the southern breeze, and the enchanting songs of birds and bees amidst blooming flowers and fresh leaves.
ग्रीष्मे तीक्ष्णांशुरादित्यो मारुतो नैरृतोऽसुखः |
भूस्तप्ता सरितस्तन्व्यो दिशः प्रज्वलिता इव ||२९||
भ्रान्तचक्राह्वयुगलाः पयःपानाकुला मृगाः |
ध्वस्तवीरुत्तृणलता विपर्णाङ्कितपादपाः ||३०||
"In Grishma (Summer), the sun's rays are intense, and the wind from the southwest is harsh. The earth is scorched, the rivers are thin, and the directions seem to be ablaze. Animals are distressed, running in circles searching for water, the vegetation is destroyed, and the trees are marked with wilted leaves."
These combined shlokas describe the characteristics of the Grishma (Summer) season, highlighting the intense heat from the sun, harsh winds, scorched earth, thinning rivers, distressed animals, and the damage to vegetation and trees.
प्रावृष्यम्बरमानद्धं पश्चिमानिलकर्षितैः |
अम्बुदैर्विद्युदुद्द्योतप्रस्रुतैस्तुमुलस्वनैः ||३१||
कोमलश्यामशष्पाढ्या शक्रगोपोज्ज्वला मही |
कदम्बनीपकुटजसर्जकेतकभूषिता ||३२||
"In Pravra (Monsoon), the sky is covered with clouds driven by the western wind, adorned with lightning flashes and the loud sounds of thunder. The earth is rich with tender, green grass, shining with the brightness of Indra's pearls, and adorned with Kadamba, Nipa, Kutaja, Sarja, and Ketaka flowers."
These combined shlokas describe the characteristics of the Pravra (Monsoon) season, highlighting the cloud-covered sky, lightning, thunder, lush green grass, and the blooming of various flowers.
तत्र वर्षासु नद्योऽम्भश्छन्नोखाततटद्रुमाः |
वाप्यः प्रोत्फुल्लकुमुदनीलोत्पलविराजिताः ||३३||
भूरव्यक्तस्थलश्वभ्रा बहुशस्योपशोभिता |
नातिगर्जत्स्रवन्मेघनिरुद्धार्कग्रहं नभः ||३४||
"In the rainy season, the rivers are filled, covering their banks and trees, and the ponds are adorned with blooming white and blue lotuses. The earth is lush with crops and greenery, while the sky is often overcast with clouds, only occasionally revealing the sun and stars."
These combined shlokas describe the characteristics of the rainy season, emphasizing the fullness of rivers, the blooming lotuses in ponds, the lush vegetation, and the frequently overcast sky with occasional glimpses of the sun and stars.
बभ्रुरुष्णः शरद्यर्कः श्वेताभ्रविमलं नभः |
तथा सरांस्यम्बुरुहैर्भान्ति हंसांसघट्टितैः ||३५||
पङ्कशुष्कद्रुमाकीर्णा निम्नोन्नतसमेषु भूः |
बाणसप्ताह्वबन्धूककाशासनविराजिता ||३६||
"In Sharad (Autumn), the sun shines warmly with a tawny hue, and the sky is clear with white clouds. The lakes are adorned with blooming lotuses and the presence of swans. The earth, dotted with dry trees in marshy and dry areas, is beautified by the flowers of Banasaptaha, Bandhuka, and Kashasha trees."
These combined shlokas describe the characteristics of the Sharad (Autumn) season, highlighting the warm sun, clear sky with white clouds, blooming lotuses, presence of swans in lakes, and the beauty of the earth with various flowers amidst dry trees in marshy areas.
स्वगुणैरतियुक्तेषु विपरीतेषु वा पुनः |
विषमेष्वपि वा दोषाः कुप्यन्त्यृतुषु देहिनाम् ||३७||
"During their appropriate or opposite seasons, or even in adverse conditions, the doshas (bodily humors) in living beings get aggravated."
This shloka explains that the doshas (vata, pitta, and kapha) can become aggravated not only during their specific seasons but also in opposing seasons or under adverse conditions, affecting the health of living beings.
हरेद्वसन्ते श्लेष्माणं पित्तं शरदि निर्हरेत् |
वर्षासु शमयेद्वायुं प्राग्विकारसमुच्छ्रयात् ||३८||
"One should eliminate kapha in the spring, pitta in the autumn, and pacify vata in the rainy season, before the onset of diseases."
This shloka emphasizes the importance of seasonal detoxification and pacification of the doshas. It suggests eliminating kapha in the spring, pitta in the autumn, and pacifying vata in the rainy season to prevent the onset of diseases and maintain balance in the body.
इति सुश्रुतसंहितायां सूत्रस्थाने ऋतुचर्या नाम षष्ठोऽध्यायः ||६||
"Thus ends the sixth chapter named 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita."
This verse signifies the conclusion of the sixth chapter called 'Ritucharya' in the Sutra Sthana section of the Sushruta Samhita, which discusses the seasonal regimen and its impact on health and well-being.