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Adharma means deviation or not following the righteousness (dharma). Dharma is one of the four inherent values of the universe (purushartha). It is a factor that controls and regulates the universe (loka). Thus making it a necessary entity for the proper functioning of universe. (Arundatta on A. H. Sutra sthana 1/2). Adharma is often linked with prajnaparadha or karma factor in causing disease. [Cha. Sa. Vimana Sthana 3/20] According to common belief, any act or conduct which was in disobedience to rules of dharma is termed as adharma. In socio-cultural practices, it was declared to be injurious to society and the individual.<ref name="ref1">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhava</ref> The classical understanding of dharma- adharma is different from the religious practices and belief as it incorporates the multifaceted concepts like duty, morals , code and conduct , way of living , social behaviour and day to day habits.<ref name="ref2">K.L. BHATIA, The Concept Of Dharma: Corpus Juris A Comparative Study Of Law And Morality 05 (Deep & Deep Publications 2010).</ref> It is thus an important factor in disease causation and should be addressed with the various measures mentioned in the Ayurveda Samhita. The contemporary sciences also consider the aspect of human morality and behaviour in causation of disease. A recent study has shown that the human morality has ability to link with the pathogens and cause infectious diseases.<ref name="ref3">Atari M, Reimer NK, Graham J, Hoover J, Kennedy B, Davani AM, et al. Pathogens are linked to human moral systems across time and space. Current Research in Ecological and Social Psychology. 2022 Jan 1;3:100060.</ref> WHO has stated that the lifestyle diseases or non-communicable dieases are results of rapid unplanned urbanization, globalization of unhealthy lifestyles, ageing population and unhealthy diets.<ref name="ref4">Non communicable diseases [Internet]. [cited 2023 Jul 31]. Available from: https://www.who.int/news-room/fact-sheets/detail/noncommunicable-diseases</ref> Many studies have shown that the recent times have witnessed the crisis of morality and moral values due to changing lifestyle and behaviour.<ref name="ref5">Parihar R, Parihar P, Sharma DJ. Decline of Ethics and Moral Values in Present Scenario – An Analysis. IntJCurrMicrobiolAppSci. 2018 Sep 20;7(09):1085–92.</ref> Thus the psychology of morality is an important aspect in maintaining the personal and social wellbeing of any individual in any healthcare system.<ref name="ref6">Ellemers N, van der Toorn J, Paunov Y, van Leeuwen T. The Psychology of Morality: A Review and Analysis of Empirical Studies Published From 1940 Through 2017. Pers Soc Psychol Rev. 2019 Nov;23(4):332–66.</ref> For instance, the ~~Janapadodhwansa~~ chapter [Cha. Sa. Vimana Sthana 3] focuses on the disease occurrence due to environmental and human factors as a result of human behaviour correlated with adharma. The adharma practices can be related as a cause for higher incidences of genetic disorders , congenital diseases, auto-immune conditions and idiopathic disorders. ~~the~~ root cause of disease is very difficult to process. The gene expression may differ in different ~~indviduals~~ depending on their psycho-physical makeup and epigenetic changes influenced by ones' behaviour. Thus gene attribution is affected by behaviour underlining the role of concepts like adharma in healthcare. This article attempts to throw light upon few of such aspects in purview of classical and contemporary literature.

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Adharma means deviation or not following the righteousness (dharma). Dharma is one of the four inherent values of the universe (purushartha). It is a factor that controls and regulates the universe (loka). Thus making it a necessary entity for the proper functioning of universe. (Arundatta on A. H. Sutra sthana 1/2). Adharma is often linked with prajnaparadha or karma factor in causing disease. [Cha. Sa. Vimana Sthana 3/20] According to common belief, any act or conduct which was in disobedience to rules of dharma is termed as adharma. In socio-cultural practices, it was declared to be injurious to society and the individual.<ref name="ref1">M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhava</ref> The classical understanding of dharma- adharma is different from the religious practices and belief as it incorporates the multifaceted concepts like duty, morals , code and conduct , way of living , social behaviour and day to day habits.<ref name="ref2">K.L. BHATIA, The Concept Of Dharma: Corpus Juris A Comparative Study Of Law And Morality 05 (Deep & Deep Publications 2010).</ref> It is thus an important factor in disease causation and should be addressed with the various measures mentioned in the Ayurveda Samhita. The contemporary sciences also consider the aspect of human morality and behaviour in causation of disease. A recent study has shown that the human morality has ability to link with the pathogens and cause infectious diseases.<ref name="ref3">Atari M, Reimer NK, Graham J, Hoover J, Kennedy B, Davani AM, et al. Pathogens are linked to human moral systems across time and space. Current Research in Ecological and Social Psychology. 2022 Jan 1;3:100060.</ref> WHO has stated that the lifestyle diseases or non-communicable dieases are results of rapid unplanned urbanization, globalization of unhealthy lifestyles, ageing population and unhealthy diets.<ref name="ref4">Non communicable diseases [Internet]. [cited 2023 Jul 31]. Available from: https://www.who.int/news-room/fact-sheets/detail/noncommunicable-diseases</ref> Many studies have shown that the recent times have witnessed the crisis of morality and moral values due to changing lifestyle and behaviour.<ref name="ref5">Parihar R, Parihar P, Sharma DJ. Decline of Ethics and Moral Values in Present Scenario – An Analysis. IntJCurrMicrobiolAppSci. 2018 Sep 20;7(09):1085–92.</ref> Thus the psychology of morality is an important aspect in maintaining the personal and social wellbeing of any individual in any healthcare system.<ref name="ref6">Ellemers N, van der Toorn J, Paunov Y, van Leeuwen T. The Psychology of Morality: A Review and Analysis of Empirical Studies Published From 1940 Through 2017. Pers Soc Psychol Rev. 2019 Nov;23(4):332–66.</ref> For instance, the [[Janapadodhvansa]] chapter [Cha. Sa. [[Vimana Sthana]] 3] focuses on the [[Vyadhi|disease]] occurrence due to environmental and human factors as a result of human behaviour correlated with adharma. The adharma practices can be related as a cause for higher incidences of genetic disorders, [[Congenital disorders|congenital diseases]], auto-immune conditions and idiopathic disorders. The root [[Hetu|cause]] of [[Vyadhi|disease]] is very difficult to process. The gene expression may differ in different individuals depending on their psycho-physical makeup and epigenetic changes influenced by ones' behaviour. Thus gene attribution is affected by behaviour underlining the role of concepts like adharma in healthcare. This article attempts to throw light upon a few of such aspects in purview of classical and contemporary literature.

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<ul style="text-align:justify;"><li>Monnier Williams dictionary defines the adharma as unrighteousness, injustice, irreligion, sin, immorality, wickedness; demerit etc.<ref name="ref7">Monier-Williams, M. (1872). A Sanskṛit-English dictionary, Page No. 20 , Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=MW72&page=0020-a</ref> It is also termed as one of the name of Daksha Prajapati, the son of Bramha.</li>

<li>Vachaspatyam<ref name="ref8">Bhaṭṭācārya, T. V. (1873). Vācaspatyam: bṛhat saṃskṛtābhidhānam. 5 5. Vārāṇasī, Caukhambā Sanskrita Series Office. Available from: https://www.sanskrit-lexicon.uni-koeln.de/scans/VCPScan/2020/web/webtc1/index.php</ref> defines it as the actions contrary to dharma or all those actions done contrary to those mentioned in Veda etc. </li>

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<li>Shabdakalpadruma also mentions it as sin (paapa ), crime (aparadha), behaviour inconsistent with the vedic and authoritative texts (shruti shastra viruddha achara) etc.<ref name="ref9">RāDhāKāNtadeva, Vasu, V., & VASU, H. (1886).Śabdakalpadrumah , Page No. 37 , Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&page=1-037</ref></li>

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<li>Shabdakalpadruma also mentions it as sin (paapa), crime (aparadha), behaviour inconsistent with the vedic and authoritative texts (shruti shastra viruddha achara) etc.<ref name="ref9">RāDhāKāNtadeva, Vasu, V., & VASU, H. (1886).Śabdakalpadrumah , Page No. 37 , Available from https://www.sanskrit-lexicon.uni-koeln.de/scans/csl-apidev/servepdf.php?dict=skd&page=1-037</ref></li>

<li>Tarkasangraha mentions that dharma and adharma amongst the 24 types of guna residing in atma, where dharma is resul of Vihita Karma i.e. actions to be properly followed while adharma as the Nishiddha Karma or the actions to be avoided as per the instructions of the Veda texts. (Tarkasangraha verse no. 3)</li>

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<li>Dalhana has explained adharma as questionable character (dushcharita) or improper physical (kayika), verbal (vachika), mental (manasika) behaviour. (Dalhana on Su. Sa. Sutra Sthana 6/19)</li>

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<li>Dalhana has explained adharma as questionable character (dushcharita) or improper physical (kayika), verbal (vachika), mental (manasika) behaviour. [Dalhana on Su. Sa. Sutra Sthana 6/19]</li>

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<li>Arundatta mentions all the hinsadi karma or violence related activities under the umbrella of adharma (A.H. Nidana Sthana 6/8). Ashtang Sangraha also considers bhootadaya (compassion towards all living beings including humans and animals) as greatest dharma contrary to which adharma indicates the violence towards the living beings. (A. S. Sutra Sthana 2/39)</li></ul>

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<li>Arundatta mentions all the hinsadi karma or violence related activities under the umbrella of adharma [A.H. Nidana Sthana 6/8]. Ashtang Sangraha also considers bhootadaya (compassion towards all living beings including humans and animals) as greatest dharma contrary to which adharma indicates the violence towards the living beings. [A. S. Sutra Sthana 2/39]</li></ul>

== Synonyms ==

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== Adharma as a cause of occurrence of different diseases ==

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<ul style="text-align:justify;"><li>Ayurveda mentions three main causes of occurrence of any disease namely improper function of intellect and sense organs (asatmya-indriya-artha- ~~sanyoga~~), prajnaparadha or karma attributing to improper behaviour in present and past incarnation) and time/ seasonal variations (kaala) [Cha. Sa. Sutra Sthana 1/54] [A.H. Sutra Sthana 1/19]. The adharma can be considered under the heading of ~~pragyaparadha~~ hence making it an important cause of all the diseases as per Ayurveda. [Cha. Sa. ~~Shareera~~ Sthana 1/102-108] </li>

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<ul style="text-align:justify;"><li>[[Ayurveda]] mentions three main causes of occurrence of any [[Vyadhi|disease]] namely improper function of [[Buddhi|intellect]] and [[Indriya|sense organs]] (asatmya-[[indriya]]-artha- samyoga), [[prajnaparadha]] or [[karma]] attributing to improper behaviour in present and past incarnation) and time/ seasonal variations ([[Kala|kaala]]) [Cha. Sa. [[Sutra Sthana]] 1/54] [A.H. Sutra Sthana 1/19]. The adharma can be considered under the heading of [[prajnaparadha]] hence making it an important cause of all the diseases as per [[Ayurveda]]. [Cha. Sa. [[Sharira Sthana]] 1/102-108] </li>

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<li>Commentator Bhattar Harichandra mentioned the adharma as a cause of occurrence of different diseases.(Madhukosha commentary on Madhav Nidana, Prathama Khanda, Pancharoga Nidana Adhyaya 1/5) The adharma can be understood as part of karmaja vyadhi or karma as part of disease causation. [Cha. Sa. Sutra Sthana 37/334] The daiva karma or the deeds done in past life, especially the ill deeds can be responsible for the disease occurrence in present life. The pravritti (implication) of daiva karma is due to vaishamata which is considered as adharma as per the Chakrapani commentary (Cha. Sa. Shareera Sthana 2/44, Chakrapani on Cha. Sa. Shareera Sthana 2/44)</li>

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<li>Commentator Bhattar Harichandra mentioned the adharma as a cause of occurrence of different diseases.[Madhukosha commentary on Madhav Nidana, Prathama Khanda, Pancharoga Nidana Adhyaya 1/5] The adharma can be understood as part of karmaja vyadhi or karma as part of disease causation. [Cha. Sa. Sutra Sthana 37/334] The daiva karma or the deeds done in past life, especially the ill deeds can be responsible for the disease occurrence in present life. The pravritti (implication) of daiva karma is due to vaishamata which is considered as adharma as per the Chakrapani commentary (Cha. Sa. Shareera Sthana 2/44, Chakrapani on Cha. Sa. Shareera Sthana 2/44)</li>

<li>Paapa karma comparable with adharma is also mentioned as causative factor for the different diseases like udara (Cha. Sa. Chikitsa Sthana 13/15), kushtha (Cha. Sa. Chikitsa Sthana 7/8, Su. Sa. Nidana Sthana 5/30), shwitra (Cha. Sa. Chikitsa Sthana 7/177), unmada (Cha. Sa. Chikitsa Sthana 9/7, Chakrapani on Cha. Sa. Chikitsa Sthana 7/177) also includes the annihilation of dharma leading to causation of disease in a person. Adharma in form of infidelity on part of soma(moon) is also mentioned in the description of yakshma which can be considered as indirect cause of the same. (Cha. Sa. Chikitsa Sthana 8/3-8) luptadharma (loss of dharma), nashtadharma (absence of dharma) or adharma is also mentioned as a cause of bhootopasarga or affliction with the supernatural entities like bhoota (microbial, supernatural or psychological factors). (A. H. Uttar Tantra 4/3-5) Kashyapa Samhita mentions the adharma as only cause of revati graha affliction in pushpaghni jaatiharini disease (causing the abortions) (Kashyapa Samhita 6th chapter)</li></ul>

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