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|title=Janapadodhvansaniya Vimana

|title=Janapadodhvansaniya Vimana

|keywords=Vayu (air), udaka (water), desha (land), kala (season),contamination, epidemics, lifespan, daiva (predetermined), purushakara(human effort of present life), Ayurveda, Indian system of medicine, charak samhita.  

|keywords=Vayu (air), udaka (water), desha (land), kala (season),contamination, epidemics, lifespan, daiva (predetermined), purushakara(human effort of present life), Ayurveda, Indian system of medicine, charak samhita.  

|description=Vimana Sthana Chapter 3. Determination of specific characteristics of destruction of communities

|description=Vimana Sthana Chapter 3. Determination of specific characteristics of destruction of communities

|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image_alt=charak samhita

|image_alt=charak samhita

|type=article

|type=article

}}

}}

<big>'''Vimana Sthana Chapter 3. Determination of specific characteristics of destruction of communities '''</big>

<big>'''Vimana Sthana Chapter 3. Determination of specific characteristics of destruction of communities '''</big>

{{Infobox

{{Infobox

|label7 = Reviewer  

|label7 = Reviewer  

|data7  = Panja A.

|data7  = Panja A.

|label8 = Editor

|label8 = Editors

|data8  = Pol A.

|data8  = Pol A., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

|label9 = Date of publication  

|label9 = Year of publication  

|data9 = December 17, 2018

|data9 = 2020

|label10 = DOI

|label10 = Publisher

|data10  =  

|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]

|header3 =  

|label11 = DOI

 

|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s03.004 10.47468/CSNE.2020.e01.s03.004]

}}

}}

<big>'''Abstract'''</big>

<big>'''Abstract'''</big>

'''Keywords''': [[Vayu]] (air), [[jala]](water), ''desha'' (land), ''kala'' (season),contamination, epidemics, lifespan, ''daiva'' (predetermined), ''purushakara''(human effort of present life).

 

'''Keywords''': ''Vayu'' (air), ''udaka'' (water), ''desha'' (land), ''kala'' (season),contamination, epidemics, lifespan, ''daiva'' (predetermined), ''purushakara''(human effort of present life).

''Janapadodhvansa'' literally means destruction or annihilation of communities or settlements. Epidemics and outbreaks of highly communicable diseases have blighted mankind since time immemorial. Ayurvedic scholars and exponents of antiquity like Sushruta and Charaka recorded these in their works on ''aupasargika roga'' and ''janapadodhvansa'' respectively, according special importance to the topic.  

''Janapadodhvansa'' literally means destruction or annihilation of communities or settlements. Epidemics and outbreaks of highly communicable diseases have blighted mankind since time immemorial. Ayurvedic scholars and exponents of antiquity like Sushruta and Charaka recorded these in their works on ''aupasargika roga'' and ''janapadodhvansa'' respectively, according special importance to the topic.  

An astute observation of practitioners such as Charaka was that vitiated ''vayu'' (air), ''jala'' or ''udaka''(water), ''desha'' (land) and ''kala'' (season) were key factors responsible for causing epidemics. Sushruta refers to the concept of ''janapadodhvansa'' while discussing ''ritucharya'' (seasonal regimen) under the title ''Maraka''. [Su.Sa.Sutra Sthana 6/17] In Ashtangasangraha, the concept of ''janapadodhvansa'' was described under the chapter entitled Viruddhanna Vijnaniyam. [A.S.Sutra Sthana 9] The therapeutic modalities are incorporated in the disease prevention protocol in Ashtanga hridayam. [A.H.Sutra Sthana 4]

An astute observation of practitioners such as Charaka was that vitiated [[vayu]] (air), [[jala]] or ''udaka''(water), ''desha'' (land) and ''kala'' (season) were key factors responsible for causing epidemics. Sushruta refers to the concept of ''janapadodhvansa'' while discussing ''ritucharya'' (seasonal regimen) under the title ''Maraka''.[Su.Sa.Sutra Sthana 6/17]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref> In Ashtangasangraha, the concept of ''janapadodhvansa'' was described under the chapter entitled Viruddhanna Vijnaniyam.<ref>Vridha Vagbhata. Sutra Sthana, Cha.9 Viruddhannavijnaniyam Adhyaya. In: Shivaprasad sharma, Editor. Ashtanga Sangraha. 3rd ed. Varanasi: Chaukhamba sanskrit series office;2012</ref>  The therapeutic modalities are incorporated in the disease prevention protocol in Ashtanga hridayam.<ref>Vagbhata. Sutra Sthana, Cha.4 Rogaanutpadaniyam Adhyaya. In: Harishastri Paradkar Vaidya, Editors. Ashtanga Hridayam. 1st ed. Varanasi: Krishnadas Academy;2000.</ref>

The causative factors of ''janapadodhvansa'' (epidemics), characteristics of vitiated factors and remedial measures to treat the conditions are described. It is strongly recommended collecting and stocking drugs potent in all attributes (like ''rasa, guna, veerya,'' and ''vipaka'') necessary to tackle the catastrophic conditions associated with any epidemic. Agnivesha was inquisitive to know about common morbidity among the individuals with dissimilar constitution, dietetic habits, physical strength, suitability, mental faculties , etc.  

The causative factors of ''janapadodhvansa'' (epidemics), characteristics of vitiated factors and remedial measures to treat the conditions are described. It is strongly recommended collecting and stocking drugs potent in all attributes (like rasa, [[guna]], veerya, and vipaka) necessary to tackle the catastrophic conditions associated with any epidemic. Agnivesha was inquisitive to know about common morbidity among the individuals with dissimilar constitution, dietetic habits, physical strength, suitability, mental faculties , etc.  

Atreya began his discourse with a discussion on the environmental factors that are common to all inhabitants of a region, i.e., ''vayu'', ''udaka, desha,'' and ''kala''. These four factors, when not polluted or contaminated, are vital not only for our survival, but for the survival of all life-forms. By nature, air, water, land and seasons are indispensable factors in their progressive order.  

Atreya began his discourse with a discussion on the environmental factors that are common to all inhabitants of a region, i.e., [[vayu]], [[jala]], desha, and ''kala''. These four factors, when not polluted or contaminated, are vital not only for our survival, but for the survival of all life-forms. By nature, air, water, land and seasons are indispensable factors in their progressive order.  

Seasons are the most indispensable ones of all factors, since its vitiation leads to diseases becoming highly virulent, taking epidemic proportions. With regard to communicable diseases in general, an interplay of agents, hosts and the environmental factors lead to a dynamic state of health and disease.

Seasons are the most indispensable ones of all factors, since its vitiation leads to diseases becoming highly virulent, taking epidemic proportions. With regard to communicable diseases in general, an interplay of agents, hosts and the environmental factors lead to a dynamic state of health and disease.

''Adharma karma'' (sinful act) committed during an individual’s present life and the previous life, is responsible for the vitiation of these factors. Intellectual errors (''prajnaparadha'') is the cause for both these types of sins (i.e., sins in the present life as well as in the past).  

''Adharma karma'' (sinful act) committed during an individual’s present life and the previous life, is responsible for the vitiation of these factors. Intellectual errors ([[prajnaparadha]]) is the cause for both these types of sins (i.e., sins in the present life as well as in the past).  

Per ''vedic'' scriptures, large periods of time witness a slow degradation of ''dharma'' (spiritual duties) and ''guna'' (qualities) in the conducts and attributes of living beings. The scriptures divided these periods into four distinct phases, or ''yugas'', with each ''yuga'' witnessing a significant degradation in ''dharma'' and ''guna'' than the preceding one. One such ''guna'', longevity or life-span of individuals, depends upon the strength of both ''daiva'' (predetermined) and ''purushakara'' (human effort of present life). If the individuals of a specific locality might have collectively committed sinful acts like burning villages or other sinful acts etc., in their previous birth, they are likely to die at a time during epidemics. Similarly, persons who committed sinful acts separately in their previous lives gathered in a specific region may also die collectively of a common cause. Atreya opines that the individuals who do not share similarities in death (''mrityu samanyata'') or previous deeds (''karma samanyata'') could be treated with [[Panchakarma]] procedures (five evacuative therapies) and administration of ''rasayana'' measures (rejuvenative procedures) with previously collected drugs, along with ''sadvritta'' (observance of noble conducts) etc. He further recommended administering cold measures to cure diseases caused by hot things and vice versa. The principle of treatment should be administration of antagonistic therapies to their causes (vitiated ''doshas'').  

Per ''vedic'' scriptures, large periods of time witness a slow degradation of ''dharma'' (spiritual duties) and [[guna]] (qualities) in the conducts and attributes of living beings. The scriptures divided these periods into four distinct phases, or ''yugas'', with each ''yuga'' witnessing a significant degradation in ''dharma'' and [[guna]] than the preceding one. One such [[guna]], longevity or life-span of individuals, depends upon the strength of both ''daiva'' (predetermined) and ''purushakara'' (human effort of present life). If the individuals of a specific locality might have collectively committed sinful acts like burning villages or other sinful acts etc., in their previous birth, they are likely to die at a time during epidemics. Similarly, persons who committed sinful acts separately in their previous lives gathered in a specific region may also die collectively of a common cause. Atreya opines that the individuals who do not share similarities in death (''mrityu samanyata'') or previous deeds (''karma samanyata'') could be treated with [[Panchakarma]] procedures (five evacuative therapies) and administration of [[rasayana]] measures (rejuvenative procedures) with previously collected drugs, along with ''sadvritta'' (observance of noble conducts) etc. He further recommended administering cold measures to cure diseases caused by hot things and vice versa. The principle of treatment should be administration of antagonistic therapies to their causes (vitiated [[dosha]]).  

Remedial measures for treating pollution or vitiation of the four environmental factors separately is not suggested, but emphasis is given on the management of individuals affected in an epidemic. Sushruta suggested certain treatment modalities for eliminating the poison from the atmosphere as well as from the patient’s body (Su. Ka. 6). The drums, banners and gateways of the houses should be smeared with the medicament, or ''ksharaagada'' (formulation), that may be beneficial in the management of air pollution.

Remedial measures for treating pollution or vitiation of the four environmental factors separately is not suggested, but emphasis is given on the management of individuals affected in an epidemic. Sushruta suggested certain treatment modalities for eliminating the poison from the atmosphere as well as from the patient’s body. [Su.Sa.Kalpa Sthana 6]<ref name=Susruta/> The drums, banners and gateways of the houses should be smeared with the medicament, or ''ksharaagada'' (formulation), that may be beneficial in the management of air pollution.

The analysis of the characteristics of the vitiated environmental factors, such as howling wind, water with altered smell-color-taste-touch, and land over-flooded or associated with frequent occurrence of meteorites, thunderbolts and earthquakes are some of the various calamitous acts of nature that result in significant death toll the world over.  So the concept of ''janapadodhvansa'' cannot be totally interpreted as a study of epidemics or diseases. Environmental changes caused by man’s interference with the bio-ecology in which he lives, as well as pollution due to depletion of natural resources may be the cause for the destruction of communities, and could justify the attribution to ''karma'' given here as a cause of vitiation.

The analysis of the characteristics of the vitiated environmental factors, such as howling wind, water with altered smell-color-taste-touch, and land over-flooded or associated with frequent occurrence of meteorites, thunderbolts and earthquakes are some of the various calamitous acts of nature that result in significant death toll the world over.  So the concept of ''janapadodhvansa'' cannot be totally interpreted as a study of epidemics or diseases. Environmental changes caused by man’s interference with the bio-ecology in which he lives, as well as pollution due to depletion of natural resources may be the cause for the destruction of communities, and could justify the attribution to ''karma'' given here as a cause of vitiation.

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Lord Atreya replied “Agnivesha! Though a community may be dissimilar with respect to the constitution and other characteristics of its individuals, there are other common factors which often get adversely affected, resulting in simultaneous outbreak of diseases having similar symptoms that destroy communities. The common factors which affect mass population are ''vayu'' (air), ''udaka'' (water), ''desha'' (land) and ''kala'' (season). [6]

Lord Atreya replied “Agnivesha! Though a community may be dissimilar with respect to the constitution and other characteristics of its individuals, there are other common factors which often get adversely affected, resulting in simultaneous outbreak of diseases having similar symptoms that destroy communities. The common factors which affect mass population are [[vayu]] (air), [[jala]] (water), ''desha'' (land) and ''kala'' (season). [6]

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=== Characteristics of polluted air ===

=== Characteristics of polluted air ===

The wise man knows that water is more important than air, and land is more important than water and season is yet more important than land by virtue of their degree of indispensability.

The wise man knows that water is more important than air, and land is more important than water and season is yet more important than land by virtue of their degree of indispensability.

Out of aforesaid derangements among the four factors, one should know that it is easier to correct the vitiation of ''vayu, udaka'' and ''desha'', than of ''udaka, desha'' and ''kala''.[10-11]

Out of aforesaid derangements among the four factors, one should know that it is easier to correct the vitiation of [[vayu]], [[jala]] and ''desha'', than of ''udaka, desha'' and ''kala''.[10-11]

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=== General treatment in epidemics ===

=== General treatment in epidemics ===

In spite of vitiation of the four factors ending with vitiation of time (season), one need not suffer from diseases provided they are assured of proper medicaments which are already collected and processed.

In spite of vitiation of the four factors ending with vitiation of time (season), one need not suffer from diseases provided they are assured of proper medicaments which are already collected and processed.

Those who did not engage in identical acts in their prior lives and those who are not destined to die during calamities, for their cure, five elimination therapies (viz., emesis, purgation, enema- ''niruha'' and ''anuvasana'' types and errhines) are considered the best. For them, the proper use of ''rasayana chikitsa'' (rejuvenation treatment) is recommended and maintenance of the body by means of medicinal herbs collected before the onset of epidemics is recommended.

Those who did not engage in identical acts in their prior lives and those who are not destined to die during calamities, for their cure, five elimination therapies (viz., emesis, purgation, enema- ''niruha'' and ''anuvasana'' types and errhines) are considered the best. For them, the proper use of [[rasayana]] chikitsa'' (rejuvenation treatment) is recommended and maintenance of the body by means of medicinal herbs collected before the onset of epidemics is recommended.

Truthfulness, compassion for living beings, charity, sacrifices, worship of god, observance of right conduct, tranquility, prophylactic protection of oneself and seeking one’s own good, residing in a wholesome country, service to those observing ''brahmacharya'' (celibacy) and following it, discussion of religious scriptures, constant association with the righteous, the well disposed and those who are approved by the elders- all this with a view to protecting life has been termed ‘medicine’ to those who are not destined to die in that critical time. [12-18]

Truthfulness, compassion for living beings, charity, sacrifices, worship of god, observance of right conduct, tranquility, prophylactic protection of oneself and seeking one’s own good, residing in a wholesome country, service to those observing ''brahmacharya'' (celibacy) and following it, discussion of religious scriptures, constant association with the righteous, the well disposed and those who are approved by the elders- all this with a view to protecting life has been termed ‘medicine’ to those who are not destined to die in that critical time. [12-18]

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After listening to Lord Atreya, Agnivesha asked once again, ‘Now tell us, Lord! What makes the air etc. vitiated which tends to destroy whole people?’

After listening to Lord Atreya, Agnivesha asked once again, ‘Now tell us, Lord! What makes the air etc. vitiated which tends to destroy whole people?’

Lord Atreya replied that the root cause of vitiation of these factors is adharma (unrighteousness). Sins of the present life or the misdeeds of the past life also are at the root of vitiation of all these factors and the source of this is intellectual error (prajnaparadha).

Lord Atreya replied that the root cause of vitiation of these factors is adharma (unrighteousness). Sins of the present life or the misdeeds of the past life also are at the root of vitiation of all these factors and the source of this is intellectual error ([[prajnaparadha]]).

Thus when the reigning heads of countries, cities, trade guilds etc. govern the people irresponsibly by transgressing the virtuous path, then their officers, sub-ordinates and under- subordinates, people of the city and community and traders deviate from their duties as well and propagate such unrighteous acts further. Their sinful acts perforce causes the righteous acts to disappear. Because of the disappearance of righteous acts, even the Gods desert the people living in such places. This causes seasons to get impaired in these places. There is no rain in time, or never at all, or abnormal rain occurs; the air does not blow properly; the land is afflicted, the water reservoirs dry up, and herbs lose their true properties and suffer deterioration. As a consequence, the people perish as the result of infectious contact or ingestion of polluted food and water.[19-20]

Thus when the reigning heads of countries, cities, trade guilds etc. govern the people irresponsibly by transgressing the virtuous path, then their officers, sub-ordinates and under- subordinates, people of the city and community and traders deviate from their duties as well and propagate such unrighteous acts further. Their sinful acts perforce causes the righteous acts to disappear. Because of the disappearance of righteous acts, even the Gods desert the people living in such places. This causes seasons to get impaired in these places. There is no rain in time, or never at all, or abnormal rain occurs; the air does not blow properly; the land is afflicted, the water reservoirs dry up, and herbs lose their true properties and suffer deterioration. As a consequence, the people perish as the result of infectious contact or ingestion of polluted food and water.[19-20]

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With the onset of the ''tretayuga'', greed gave rise to malice in its wake, malice led to falsehood, and falsehood led to passion, anger, vanity, hatred, cruelty, aggression, fear, grief, anxiety, distress and the like. Symbolically, during ''tretayuga'', one-fourth of ''dharma'' (religious duties) disappeared, resulting in reduction of the life-span of human beings by a quarter. Similarly, there was reduction in the attributes of earth etc., by a quarter. Because of the reduction of these attributes there was diminution by one quarter of the unctuousness, purity, tastes (''rasa''), potency (''veerya''), post digestive effects (''vipaka''), prabhava and qualities of grains.

With the onset of the ''tretayuga'', greed gave rise to malice in its wake, malice led to falsehood, and falsehood led to passion, anger, vanity, hatred, cruelty, aggression, fear, grief, anxiety, distress and the like. Symbolically, during ''tretayuga'', one-fourth of ''dharma'' (religious duties) disappeared, resulting in reduction of the life-span of human beings by a quarter. Similarly, there was reduction in the attributes of earth etc., by a quarter. Because of the reduction of these attributes there was diminution by one quarter of the unctuousness, purity, tastes (''rasa''), potency (''veerya''), post digestive effects (''vipaka''), prabhava and qualities of grains.

In effect, this degradation impacted all aspects of living beings that were described to have existed in the ''satyayuga''. There was an unusual change in the maintenance of equilibrium of tissue elements and there was vitiation of ''agni'' (''pitta'') and ''maruta'' (''vata'') by which, first of all, bodies of living beings got afflicted with diseases viz. ''jwara'' (fever) etc. Therefore the life-span of living beings underwent gradual diminution.  

In effect, this degradation impacted all aspects of living beings that were described to have existed in the ''satyayuga''. There was an unusual change in the maintenance of equilibrium of tissue elements and there was vitiation of [[agni]] ([[pitta]]) and ''maruta'' ([[vata]]) by which, first of all, bodies of living beings got afflicted with diseases viz. [[jwara]] (fever) etc. Therefore the life-span of living beings underwent gradual diminution.  

The concluding verse:

The concluding verse:

On hearing this, Agnivesha asked, “Lord! If this is so, that the lives of men are of un-predetermined duration, then what makes for death in due time and death before time (prematurely)?”

On hearing this, Agnivesha asked, “Lord! If this is so, that the lives of men are of un-predetermined duration, then what makes for death in due time and death before time (prematurely)?”

The Lord Atreya said to him, “Listen, Agnivesha! Just as a vehicle with an axle endowed with all good qualities and driven on a good road gets destroyed only after the expiry of its normal life, similarly the life inside the body of an individual endowed with strong physique and wholesome regimen will come to an end only at the end of its normal span (according to the ''yuga''). This is called ''kalamrityu'' (timely death). The same vehicle along with its axle may subject itself to premature destruction in the event of a heavy load, uneven road, driving in places where there is no road, breakage of the wheel, defects in the vehicle or the driver, separation of the locking hook, lack of grease or a mishap. Similarly, in the event of overstrain, eating in excess of one’s own ''agni'' (digestive power), irregular meals, irregular posture of the body, excessive indulgence in sex, company of evil or wicked, suppression of manifested natural urges, non-suppression of urges which should be controlled, affliction with evil spirits (germs), poison, wind and fire, exposure to injuries and avoidance of food and medicines, or if afflicted with diseases but not treated properly, the life of a human being comes to a premature end. This is called ''akala mrityu'' (premature death). [37-38]

The Lord Atreya said to him, “Listen, Agnivesha! Just as a vehicle with an axle endowed with all good qualities and driven on a good road gets destroyed only after the expiry of its normal life, similarly the life inside the body of an individual endowed with strong physique and wholesome regimen will come to an end only at the end of its normal span (according to the ''yuga''). This is called ''kalamrityu'' (timely death). The same vehicle along with its axle may subject itself to premature destruction in the event of a heavy load, uneven road, driving in places where there is no road, breakage of the wheel, defects in the vehicle or the driver, separation of the locking hook, lack of grease or a mishap. Similarly, in the event of overstrain, eating in excess of one’s own [[agni]](digestive power), irregular meals, irregular posture of the body, excessive indulgence in sex, company of evil or wicked, suppression of manifested natural urges, non-suppression of urges which should be controlled, affliction with evil spirits (germs), poison, wind and fire, exposure to injuries and avoidance of food and medicines, or if afflicted with diseases but not treated properly, the life of a human being comes to a premature end. This is called ''akala mrityu'' (premature death). [37-38]

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=== The role of hot water in ''jwara'' ===

=== The role of hot water in ''jwara'' ===

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Agnivesha then questioned Atreya, “Lord! Why do physicians prescribe hot water to the patients suffering from fever in preference to cold water, although one knows that the ''dosha'' (humor) which causes fevers is relieved by ''sheetala-dravya'' (cold articles)’

Agnivesha then questioned Atreya, “Lord! Why do physicians prescribe hot water to the patients suffering from fever in preference to cold water, although one knows that the [[dosha]] (humor) which causes fevers is relieved by ''sheetala-dravya'' (cold articles)’

Lord Atreya replied, “Physicians, after assessing the patient’s constitution, etiology of the disease, place and time advise hot beverages to the patient with a view to help them with their digestion. Moreover, fever arises from ''amashaya'' (stomach) and the remedies usually used for disorders arise from the stomach with digestive, emetic and depletive properties. As hot beverages promote digestion, the physician generally prescribes them to patients suffering from fever.  

Lord Atreya replied, “Physicians, after assessing the patient’s constitution, etiology of the disease, place and time advise hot beverages to the patient with a view to help them with their digestion. Moreover, fever arises from ''amashaya'' (stomach) and the remedies usually used for disorders arise from the stomach with digestive, emetic and depletive properties. As hot beverages promote digestion, the physician generally prescribes them to patients suffering from fever.  

Ingestion of hot beverages helps expel gas, stimulates digestive power, digests (the ingested beverage) quickly, dries up the mucus, and relieves thirst when taken even in a smaller quantity.

Ingestion of hot beverages helps expel gas, stimulates digestive power, digests (the ingested beverage) quickly, dries up the mucus, and relieves thirst when taken even in a smaller quantity.

Nevertheless, hot drinks should not be administered in fevers which are due to exacerbation of ''pitta''-dominant symptoms such as fevers accompanied with excessive burning sensations, giddiness, delirium, and diarrhea, since these disorders are greatly aggravated by hot measures. Such ailments require cold fomentation or cold treatments. [39-40]

Nevertheless, hot drinks should not be administered in fevers which are due to exacerbation of [[pitta]]-dominant symptoms such as fevers accompanied with excessive burning sensations, giddiness, delirium, and diarrhea, since these disorders are greatly aggravated by hot measures. Such ailments require cold fomentation or cold treatments. [39-40]

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The intelligent physician treats disorders originating from heat (or hot sources) with cold measures and the disorders born of cold using hot measures. Thus, the treatment of other diseases is planned with antagonistic measures of etiological factors since there is no alleviation of the disorders caused by ''apatarpana'' without ''santarpana'', and of those caused by ''santarpana'' without ''apatarpana''. [41-42]

The intelligent physician treats disorders originating from heat (or hot sources) with cold measures and the disorders born of cold using hot measures. Thus, the treatment of other diseases is planned with antagonistic measures of etiological factors since there is no alleviation of the disorders caused by ''apatarpana'' without ''santarpana'', and of those caused by ''santarpana'' without ''apatarpana''. [41-42]

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=== ''Apatarpana Chikitsa'' (depletion measures) ===

=== ''Apatarpana Chikitsa'' (depletion measures) ===

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''Apatarpana'' (depletion) is of three kinds viz, ''langhana'' (reducing therapy), ''langhana pachana'' (reducing therapy along with therapies for digestion of ''ama dosha'') and ''doshavasechana'' (elimination of vitiated ''doshas'' from the body). (A detailed treatment of this topic has already been provided in the [[Sutra Sthana]] section of the [[Charaka Samhita]].)

''Apatarpana'' (depletion) is of three kinds viz, [[langhana]] (reducing therapy), [[langhana]] [[pachana]] (reducing therapy along with therapies for digestion of ama [[dosha]]) and [[dosha]]vasechana (elimination of vitiated [[dosha]] from the body). (A detailed treatment of this topic has already been provided in the [[Sutra Sthana]] section of the [[Charaka Samhita]].)

''Langhana'' is indicated in disorders of mild morbidity. Through this procedure, digestive fire and ''vata'' is stimulated that helps reduce ''alpa dosha'' (mild vitiation of ''doshas'') like a small quantity of water exposed to the sun and wind dries up.

[[Langhana]] is indicated in disorders of mild morbidity. Through this procedure, digestive fire and [[vata]] is stimulated that helps reduce alpa [[dosha]] (mild vitiation of [[dosha]]) like a small quantity of water exposed to the sun and wind dries up.

''Langhana pachana'' is indicated in disorders of moderate morbidity. Through this combined therapy involving ''langhana'' and stimulated digestion, disorders of moderate morbidity are dried up “like a sink that is acted upon by the sun and wind on the one hand, and by a sprinkling of dust and ashes on the other”.

[[Langhana]] [[pachana]] is indicated in disorders of moderate morbidity. Through this combined therapy involving [[langhana]] and stimulated digestion, disorders of moderate morbidity are dried up “like a sink that is acted upon by the sun and wind on the one hand, and by a sprinkling of dust and ashes on the other”.

In disorders of severe morbidity, there is only one course available, which is the elimination of toxic ''doshas''. There is no remedy for overflowing of a pool except for creating a breach in its field barrier.

In disorders of severe morbidity, there is only one course available, which is the elimination of toxic [[dosha]]. There is no remedy for overflowing of a pool except for creating a breach in its field barrier.

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==== Individuals naturally unfit for treatment ====

==== Individuals naturally unfit for treatment ====

Once the state of a disease is assessed, the physician should remember that even if elimination therapies could be felt as necessary or required, other forms of depletion therapies and nourishing therapies should not be administered to such patients as those who have not been absolved of allegations against them, those who are without wealth or attendants, those who do not follow their doctors’ instructions, those who are violent, those who are jealous, those who take keen pleasure in vicious acts, those whose strength, muscle bulk, and blood have been excessively depleted, those who are suffering from incurable diseases, and those who exhibit fatal prognostic signs. By treating such patients, the physician commits sin and attracts defamation and ignominy. [43-45]

Once the state of a disease is assessed, the physician should remember that even if elimination therapies could be felt as necessary or required, other forms of depletion therapies and nourishing therapies should not be administered to such patients as those who have not been absolved of allegations against them, those who are without wealth or attendants, those who do not follow their doctors’ instructions, those who are violent, those who are jealous, those who take keen pleasure in vicious acts, those whose strength, muscle bulk, and blood have been excessively depleted, those who are suffering from incurable diseases, and those who exhibit fatal prognostic signs. By treating such patients, the physician commits sin and attracts defamation and ignominy. [43-45]

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=== Types of land ===

=== Types of land ===

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According to the wise, one should not to resort to an action which either immediately or later results in evil or undesirable consequences.

According to the wise, one should not to resort to an action which either immediately or later results in evil or undesirable consequences.

A region that sees scanty rainfall and desert vegetation is called ''jangala desha'' (arid land), and such a land is swept by high winds and abundant sunshine. It causes minimum number of diseases. That region which has abundant rainfall and luxuriant vegetation, scarcity of air and sunshine is known as ''anupa desha'' (wet land). The climate in such lands causes many ''doshas'' (bodily disorders). If the characteristics of these two varieties of ''desha'' are in balance in a land, such a place is known as ''sadharana desha'' (normal land). [47-48]

A region that sees scanty rainfall and desert vegetation is called ''jangala desha'' (arid land), and such a land is swept by high winds and abundant sunshine. It causes minimum number of diseases. That region which has abundant rainfall and luxuriant vegetation, scarcity of air and sunshine is known as ''anupa desha'' (wet land). The climate in such lands causes many [[dosha]] (bodily disorders). If the characteristics of these two varieties of ''desha'' are in balance in a land, such a place is known as ''sadharana desha'' (normal land). [47-48]

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=== Summary ===

=== Summary ===

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* ''Janapadodhvansa'' (destruction of human settlements or communities by means of natural and man-made calamities including epidemics) occurs when collective action of communities/towns/ countries do not follow their ''dharma'' (eternal duty) in the present and/or past lives and commit acts that are unrighteous or even harmful.

* ''Janapadodhvansa'' (destruction of human settlements or communities by means of natural and man-made calamities including epidemics) occurs when collective action of communities/towns/ countries do not follow their ''dharma'' (eternal duty) in the present and/or past lives and commit acts that are unrighteous or even harmful.

* ''Janapadodhvansa'' is caused by the vitiation of four environmental factors : ''vayu'' (air), ''udaka'' (water) , ''desha''(location) and ''kala'' (season, time).  

* ''Janapadodhvansa'' is caused by the vitiation of four environmental factors :[[vayu]] (air), [[jala]] (water) , ''desha''(location) and ''kala'' (season, time).  

* For those who survive epidemics, the treatment includes purification therapies, drugs with effects opposite to the cause, ''rasayana'' drugs, hot water, balanced diet, fasting, etc.  

* For those who survive epidemics, the treatment includes purification therapies, drugs with effects opposite to the cause, [[rasayana]] drugs, hot water, balanced diet, fasting, etc.  

* Over indulgence in food causes heaviness in body. It leads to fatigue. Fatigue gives rise to laziness, and laziness makes to accumulate things; accumulation leads to the attachment for these things and attachment results in greed. Greed gives rise to malice in its wake, malice leads to falsehood, and falsehood led to passion, anger, vanity, hatred, cruelty, aggression, fear, grief, anxiety, distress and the likely psychological disorders.  

* Over indulgence in food causes heaviness in body. It leads to fatigue. Fatigue gives rise to laziness, and laziness makes to accumulate things; accumulation leads to the attachment for these things and attachment results in greed. Greed gives rise to malice in its wake, malice leads to falsehood, and falsehood led to passion, anger, vanity, hatred, cruelty, aggression, fear, grief, anxiety, distress and the likely psychological disorders.  

* The life span of all living beings depends on the proper coordination of two factors, namely, ''daiva'' (divine/pre-determined) and ''purushakara'' (human effort). ''Daiva'' means one’s own deeds in the previous life while ''purushakara'' stands for one’s actions (deeds) in this life”.

* The life span of all living beings depends on the proper coordination of two factors, namely, ''daiva'' (divine/pre-determined) and ''purushakara'' (human effort). ''Daiva'' means one’s own deeds in the previous life while ''purushakara'' stands for one’s actions (deeds) in this life”.

* ''Apatarpana'' (depletion) is of three kinds viz, ''langhana'' (reducing therapy), ''langhana pachana'' (reducing therapy along with therapies for digestion of ''ama dosha'') and ''doshavasechana'' (elimination of vitiated ''doshas'' from the body).  

* ''Apatarpana'' (depletion) is of three kinds viz,[[langhana]] (reducing therapy),[[langhana]] [[pachana]] (reducing therapy along with therapies for digestion of ''ama dosha'') and [[dosha]]vasechana (elimination of vitiated [[dosha]] from the body).  

* ''Langhana'' (reducing therapy) is done for mildly vitiated ''doshas''. ''Langhana pachana'' (reducing therapy along with therapies for digestion of ''ama dosha'') is done in moderately ''vitiated doshas''. ''Doshavasechana'' (elimination of vitiated ''doshas'' from the body) is done in severely vitiated ''doshas''.

* [[Langhana]] (reducing therapy) is done for mildly vitiated [[dosha]]. [[Langhana]] [[pachana]] (reducing therapy along with therapies for digestion of ''ama dosha'') is done in moderately vitiated [[dosha]]. [[Dosha]]vasechana (elimination of vitiated [[dosha]] from the body) is done in severely vitiated [[dosha]].

== Vidhi Vimarsha (Applied Inferences) ==

== Vidhi Vimarsha (Applied Inferences) ==

The appearance of stars, planets, sun and moon are not similar in every season. The changes in the features of these planetary bodies characterise the impairment of seasons. For e.g., stars normally appear clear in the summer season. But if they appear as if covered with a layer of dews, then it should be taken as an indication of abnormality leading to the spread of epidemics. The statement of Lord Atreya “that the patient who desires to be treated by him and whom he desires to treat” should not be misconstrued to mean that he is prejudiced while treating his patients. The physician, however, can treat the curable conditions only. [Verse 4]

The appearance of stars, planets, sun and moon are not similar in every season. The changes in the features of these planetary bodies characterise the impairment of seasons. For e.g., stars normally appear clear in the summer season. But if they appear as if covered with a layer of dews, then it should be taken as an indication of abnormality leading to the spread of epidemics. The statement of Lord Atreya “that the patient who desires to be treated by him and whom he desires to treat” should not be misconstrued to mean that he is prejudiced while treating his patients. The physician, however, can treat the curable conditions only. [Verse 4]

The author of Ashtangasangraha opines that characteristics of contaminated air also contain sand (dust) , vapour (smoke) and poison. [6/1] He also quotes that contaminated water will be abnormal in its taste, colour etc., is deserted by birds and comes out of bad places and dried out reservoirs. [6/2] Next, according to him, a contaminated land is  one that is blighted with lots of flies, rats, reptiles, and frequent natural calamities, is full of unhealthy foods, and is devoid of righteousness (people of right conduct) and potent herbs. [6/3] Finally, he concludes that vayu, udaka, desha and kala are difficult to avoid and are progressively severe and unpredictable in that order (i.e., vitiated udaka is more severe than vitiated vayu, etc). Chakrapani opines that “One can be protected from polluted air by residing in a closed chamber. Similarly, caution can be exercised while drinking polluted water. One can migrate to another land for protection from the effects of land/soil/place pollution. But one cannot guard himself against the ill effects of polluted seasons. Thus the seasons are the most important ones of the four factors, vitiation of which leads to manifestation of epidemic diseases.” [ Verse 11]

The author of Ashtangasangraha opines that characteristics of contaminated air also contain sand (dust), vapour (smoke) and poison. [6/1] He also quotes that contaminated water will be abnormal in its taste, colour etc., is deserted by birds and comes out of bad places and dried out reservoirs. [6/2] Next, according to him, a contaminated land is  one that is blighted with lots of flies, rats, reptiles, and frequent natural calamities, is full of unhealthy foods, and is devoid of righteousness (people of right conduct) and potent herbs. [6/3] Finally, he concludes that [[vayu]], [[jala]], desha, and kala are difficult to avoid and are progressively severe and unpredictable in that order (i.e., vitiated udaka is more severe than vitiated [[vayu]], etc). Chakrapani opines that “One can be protected from polluted air by residing in a closed chamber. Similarly, caution can be exercised while drinking polluted water. One can migrate to another land for protection from the effects of land/soil/place pollution. But one cannot guard himself against the ill effects of polluted seasons. Thus the seasons are the most important ones of the four factors, vitiation of which leads to manifestation of epidemic diseases.” [ Verse 11]

Chakrapani interprets that no medicine will be of any help to individuals whose death is predestined. People who engage in identical sinful acts (e.g., engaging themselves in burning villages) or individuals who have committed separately sinful acts if living together cannot avoid death during epidemics. The author of Ashtangasangraha furnished a 13-point formula for (or increasing the odds of) saving one’s life in janapadodhwansas- 1) celibacy, 2) forgiveness, 3) charity, 4) good conduct, 5) self-control, 6) acts of righteousness, 7) reading moral stories, 8) worship of God, sages and disciplined men, 9) living in healthy places, 10) company of good people, 11) activities which are prescribed to obtain the grace of God, 12) Panchakarma therapy and 13) Rasayana therapy. As Lord Atreya mentioned, these are all “medicines” that one takes pre-emptively to avoid suffering the consequences of a calamity. In the case of seasons with unusual features, prescribed regimen for seasons commencing with hemanta should be followed even though out of season otherwise there is a risk of being affected by the features of both cold and heat. The regimen prescribed for seasons of cold, heat and rain should also be similarly planned. In terms of following regimens, both hemanta and shishira are the same. Three kinds of climatic changes may take place unusually at certain period viz., (a) atiyoga- increase of the normal features than the usual b) ayoga- decrease of the normal features than the usual and (c) mithyayoga- appearance of features not usual for that season (features of any other season showing up). All these three are abnormal. A doubt arises here as to how are the seasonal regimen to be followed? Here, it is necessary to understand that the intensity or rigor in following a regimen depends on the degree of aberrations in the season. If there is an increase in the usual features in the season, the regimen prescribed for that season itself should be followed more intensively and in case of decrease of the usual feature it is enough to follow the same regimen mildly. In case of appearance of unusual features, it is necessary to follow the regimen of the “invading” season. For example, if the features of shishira ritu appears in grishma ritu, the regimen should be that of shishira ritu though it is actually grishma. [Verse 12-18]

Chakrapani interprets that no medicine will be of any help to individuals whose death is predestined. People who engage in identical sinful acts (e.g., engaging themselves in burning villages) or individuals who have committed separately sinful acts if living together cannot avoid death during epidemics. The author of Ashtangasangraha furnished a 13-point formula for (or increasing the odds of) saving one’s life in janapadodhwansas- 1) celibacy, 2) forgiveness, 3) charity, 4) good conduct, 5) self-control, 6) acts of righteousness, 7) reading moral stories, 8) worship of God, sages and disciplined men, 9) living in healthy places, 10) company of good people, 11) activities which are prescribed to obtain the grace of God, 12) Panchakarma therapy and 13) Rasayana therapy. As Lord Atreya mentioned, these are all “medicines” that one takes pre-emptively to avoid suffering the consequences of a calamity. In the case of seasons with unusual features, prescribed regimen for seasons commencing with hemanta should be followed even though out of season otherwise there is a risk of being affected by the features of both cold and heat. The regimen prescribed for seasons of cold, heat and rain should also be similarly planned. In terms of following regimens, both hemanta and shishira are the same. Three kinds of climatic changes may take place unusually at certain period viz., (a) atiyoga- increase of the normal features than the usual b) ayoga- decrease of the normal features than the usual and (c) mithyayoga- appearance of features not usual for that season (features of any other season showing up). All these three are abnormal. A doubt arises here as to how are the seasonal regimen to be followed? Here, it is necessary to understand that the intensity or rigor in following a regimen depends on the degree of aberrations in the season. If there is an increase in the usual features in the season, the regimen prescribed for that season itself should be followed more intensively and in case of decrease of the usual feature it is enough to follow the same regimen mildly. In case of appearance of unusual features, it is necessary to follow the regimen of the “invading” season. For example, if the features of shishira ritu appears in grishma ritu, the regimen should be that of shishira ritu though it is actually grishma. [Verse 12-18]

The principles prescribed for the treatment of jwara (fever) is also applicable to other diseases. [Verse 42]

The principles prescribed for the treatment of jwara (fever) is also applicable to other diseases. [Verse 42]

Diseases caused by santarpana (over nourishment) and apatarpana (depletion therapy) should be treated using antagonistic measures similar to the line of treatment of diseases caused by ushna (hot) and sheeta (cold) etiological factors.  All the therapies i.e. shadupakrama (six measures) broadly divided into two categories i.e. santarpana and apatarpana. Apatarpana therapy is further subdivided into- langhana, langhanapachana and doshavasechana. Langhana and pachana are combined in the second group because pachana therapy accentuates the effect of langhana. During pachanakala, if brimhana therapy is adopted, it may lead to antagonistic effect on agni (causing agnimandhya) and prevents pachana activity. According to Chakarpani pachana therapy invariably produces the effect of langhana. Tarpana (Nourishing therapy) suppress the power of digestion and will not help in pachana of doshas.

Diseases caused by santarpana (over nourishment) and apatarpana (depletion therapy) should be treated using antagonistic measures similar to the line of treatment of diseases caused by ushna (hot) and sheeta (cold) etiological factors.  All the therapies i.e. shadupakrama (six measures) broadly divided into two categories i.e. santarpana and apatarpana. Apatarpana therapy is further subdivided into- [[langhana]], [[langhana]] [[pachana]] and [[dosha]]vasechana. [[Langhana]] and [[pachana]] are combined in the second group because [[pachana]] therapy accentuates the effect of [[langhana]]. During pachanakala, if [[brimhana]] therapy is adopted, it may lead to antagonistic effect on [[agni]] (causing agnimandhya) and prevents [[pachana]] activity. According to Chakarpani [[pachana]] therapy invariably produces the effect of [[langhana]]. Tarpana (Nourishing therapy) suppress the power of digestion and will not help in [[pachana]] of [[dosha]].

Sinful acts committed by the patient acts as an obstruction in the way of the cure of the patient.  The word vaidyamani was interpreted as the patient who is egoistic not following the instructions of the physician. While describing the chikitsa-chatuhspada (quadruplets of therapy), the qualities of the patients are described such as adhya (one who is rich), bhishag-vashyo (follower of physician’s instructions), jnapaka (possessing good memory) and satvavan (possessing good mental strength). Atreya followed these criteria for rendering treatment of any disease. [Verse 43-44-45]

Sinful acts committed by the patient acts as an obstruction in the way of the cure of the patient.  The word vaidyamani was interpreted as the patient who is egoistic not following the instructions of the physician. While describing the chikitsa-chatuhspada (quadruplets of therapy), the qualities of the patients are described such as adhya (one who is rich), bhishag-vashyo (follower of physician’s instructions), jnapaka (possessing good memory) and satvavan (possessing good mental strength). Atreya followed these criteria for rendering treatment of any disease. [Verse 43-44-45]

Savants of India in the past observed that living beings were suffering from fatal diseases, despite practising yoga and performing all kinds of religious rites. This observation prompted them to depute sage Bhardwaja with a mission to bring Ayurveda to the planet of life. Ayurveda focuses not only on prevention of diseases, but also on providing cure of the patient’s suffering. In this system the essential aspects for supporting life are identified under three factors namely ahara (food), nidra (sleep) and brahmacharya (celibacy) often referred as trayupastambha (three supportive pillars). These factors usually play a key role in preventing the individuals from succumbing to death. Atreya propounded the concept of janpadodhvansha (destruction of communities), and forwarded his view by projecting adharmaas the main etiological factor for natural calamities and outbreak of epidemics. He also observed that sinful acts of past life as well as present life contribute for the calamities resulting in heavy death toll. Among the remedial measures three types of chikitsa (therapies) i.e yuktivyapashraya chikitsa (rational therapy) which includes shodhana therapy (purificatory measures) and rasayana; Daivavyapashraya chikitsa (divine measures like offering sacrifices and chanting mantras, wearing gems) and satwavajaya (psychotherapy) are suggested in the management of diseases of janapadodhvansavyadhi (diseases during natural calamities & epidemics).

Savants of India in the past observed that living beings were suffering from fatal diseases, despite practising yoga and performing all kinds of religious rites. This observation prompted them to depute sage Bhardwaja with a mission to bring Ayurveda to the planet of life. Ayurveda focuses not only on prevention of diseases, but also on providing cure of the patient’s suffering. In this system the essential aspects for supporting life are identified under three factors namely ahara (food), [[nidra]] (sleep) and brahmacharya (celibacy) often referred as trayupastambha (three supportive pillars). These factors usually play a key role in preventing the individuals from succumbing to death. Atreya propounded the concept of janpadodhvansha (destruction of communities), and forwarded his view by projecting adharmaas the main etiological factor for natural calamities and outbreak of epidemics. He also observed that sinful acts of past life as well as present life contribute for the calamities resulting in heavy death toll. Among the remedial measures three types of chikitsa (therapies) i.e yuktivyapashraya chikitsa (rational therapy) which includes shodhana therapy (purificatory measures) and [[rasayana]]; Daivavyapashraya chikitsa (divine measures like offering sacrifices and chanting mantras, wearing gems) and satwavajaya (psychotherapy) are suggested in the management of diseases of janapadodhvansavyadhi (diseases during natural calamities & epidemics).

One of the important doctrines of Hindu philosophy is the belief in past, present and future lives for every living being. The actions of every life are not going to end with that life alone. Good actions give good effects, bad ones produce bad effects and both mixed together will give mixed effect. In the language of Indian philosophy the (karma) actions of past life are known as adrihsta (unseen) daiva (providential, divine) purvakrita (done previously) and prarabdha (obtained from the past). The effects of these past actions are known as vasana (covering, adherents) as these adhere to the atma (soul) and travel with him from the previous life to the next (succeeding) life.

One of the important doctrines of Hindu philosophy is the belief in past, present and future lives for every living being. The actions of every life are not going to end with that life alone. Good actions give good effects, bad ones produce bad effects and both mixed together will give mixed effect. In the language of Indian philosophy the (karma) actions of past life are known as adrihsta (unseen) daiva (providential, divine) purvakrita (done previously) and prarabdha (obtained from the past). The effects of these past actions are known as vasana (covering, adherents) as these adhere to the [[atma]] (soul) and travel with him from the previous life to the next (succeeding) life.

 

Actions of the existing life may be classified into two categories namely daiva and purushakara. Righteous offerings and auspicious acts constitute the first category and their effect cannot be rationally explained. Administration of medicaments belongs to the second category and they produce their effects by promoting the excellence of rasa(plasma), rakta(blood) etc. The rasayana therapy would be helpful only to those persons whose span of life is not determined. For an individual having a determined span of life, such therapies are of not beneficial. [Verse 29-35]

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== References ==

== References ==