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== Means to overcome adharma ==
== Means to overcome adharma ==
As mentioned earlier, the adharma is a significant part of pragyaparadh and karmaja vyadhi (daiva, adrishta and paurusha karma). The means to curb such aetiology leading to pathology in the body are also mentioned in the Ayurveda text as below:
* Psycho-spiritual therapy (daivya-vyapashraya chikitsa) (Cha. Sa. Sutra Sthana 11/54)
* Ideal code of conduct (sadvritta) (Cha. Sa. Sutra Sthana 8)
* Behaviour therapy for rejuvenation (achara rasayana) (Cha. Sa. Chikitsa Sthana 1/4/30-35)
* Psychological therapies to conquer mind (sattvavajaya or manas vyadhi chikitsa) (Cha. Sa. Sutra Sthana 1/58, Cha. Sa. Sutra Sthana 11/54)
* Restraining negative mental factors (vega dharana) (Cha. Sa. Sutra Sthana 7/26-27) especially manas vega like lobha (greed), shoka (despair), bhaya (fair), maana (ego), vachika vega (verbal abuse), kayika vega (behavioural or physical misbehaviour)
== Adharma in philosophical texts and allied texts ==
<ul style="text-align:justify;"><li>The concept like adharma has received immense importance in the philosophical texts especially the vaisheshika and sankhya philosophy. Almost all the ancient Indian philosophies and schools of thought focus on the upliftment of dharma and demolition of adharma to promote the peace and happiness in society. Indian epics like Mahabharata, Ramayana focus on the concept of adharma. The various instances of adharma in few important philosophical, historical and religious texts are mentioned as follows-</li>
<li>The Sankhya philosophy<ref name="ref14">Vachaspati Mishra, Sankhya Tattva Kaumudi with hindi commentary by Dr. Gajanana Shashtri Musalgaonkar, reprinted 2018, Chaukhambha Sanskrit Sansthan, Varanasi, Page No. 235-240</ref> considers the adharma as one of the 8 entities (vikara or roopa) involved in the creation of universe (srishti Utpatti). (Su. Sa. Shareera Sthana 1/3). Here the meaning of vikara indicates factors that disturb the harmony of nature. Adharma is included under the 4 abnormal (vaikrita bhava or vikara) also termed as naimittika or asansiddhika bhava. These are said to be result of violence (himsa). (43<sup>rd</sup> Sankyakarika) Sankhya further elaborates that adharma is cause of destruction or nuisance thus obstructing the means to achieve salvation. (44<sup>th</sup> Sankhyakarika)</li>
<li>The main subject of vaisheshika darshana also revolves around the concept of dharma. The means of acquiring happiness in present life (abhyudaya) and salvation (nishreyasa or moksha) is termed as dharma according to vaisheshika darshana. Adharma is termed as spiritual factor (atma guna) and leads to the causation of sorrow (dukkha) in the beings. It is antagonist to the dharma involving the affliction of atma with deeds like violence (himsa), telling lies (anrita), theft or robbery (asteya).<ref name="ref15">Kanaad, Vaisheshika Darshan with Prashashtapaada Bhashya and hindi commentary by Acharya Dhundhiraja Shashtri, Verse No. 40, reprinted 2016, Chaukhambha Sanskrit Sansthan, Varanasi, Page No. 1, 233</ref> </li>
<li>The Tarkasangraha, philosophical text based on the principles of nyaya and vaisheshika also mentions the dharma and adharma amongst the 24 guna. (Tarkasangraha Verse no. 7) The Tarkamimansa commentary on the Tarkasangraha mentions that the effect of adharma pacifies through the means of suffering or experiencing the ill deeds (phalabhoga), compensation (prayashchitta) and philosophy (tattvadnyana).</li>
<li>Shrimad Bhagwadgeeta elaborates the concept of adharma in detail. The adharma is referred to as sinful activities leading to misery, greediness, anxiety, aggressiveness and materialistic nature. This leads to unhappiness and indulgence into the cycle of birth and rebirth.<ref name="ref16">Prabhupada, S. B. (2006). Bhagavad Gita as it is. Intermex Publishing. Available from: https://vedabase.io/en/library/sb/11/10/27-29/</ref> The incarnation of Lord Krishna in the kaliyuga was to destroy the adharma and reinstate the dharma in the society. This was to promote social and moral behaviour in the community as a whole.</li>
<li>Bhagwad Purana has mentioned the 5 types of adharma as follows<ref name="ref17">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J. L. Shastri, New Delhi: Motilal Banarsidass, P.no.985-996.</ref> -</li>
<ol><li>Vidharma- the acts obscuring true dharma</li>
<li>Para- dharma – following the dharma that is not true to one’s self</li>
<li>Dharma-abhasa: pretentious behaviour</li>
<li>Upadharma- following the newly coined principles</li>
<li>Chala dharma- misinterpretation of dharma.</li></ol>
<li>The texts like yagyavalka smriti exclusively focuses on the concept of dharma and adharma. The Yagyavalkasmrit mentions shruti (listening vedic texts), smriti ( memorizing smriti grantha like Manusmriti), sadachara (noble behaviour), the ambition that fulfils the desire of self and of the society as well as the means to acquire or follow the path of dharma.<ref name="ref18">Maharshi Yagyavalkya, Yagyavalkyasmriti with Mitakshara commentary by Vignyaneshvara and hindi commentary by Dr. Umeshchandra Pandey and Shri Narayan Mishra, Aachara-Adhyaya 1/ 2-4, Chaukhamba Sanskrit Sansthan, Varanasi, Page No. 4-5</ref> The deviation from same can lead to adharma. The dharma can be acquired through the means of sacred offerings (ijya), moral behaviour (achara), non-violence (ahimsa), charity (daana), study, self-learning (swadhyaya) etc. </li>
<li>Manusmriti elaborates non-violence (ahimsa), truthfulness (satya), not coveting the property of others (asteya), purity (shaucha) and control of senses (indriyanigraha) are in the common dharma.<ref name="ref19">Manusmriti, 10th Adhyaya. Available from Wikistrota. Retrieved on 3rd June 2023, Available from: https://sa.wikisource.org/w/index.php?title=%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83&oldid=41898.</ref></li></ul>
== Contemporary views ==
<p style="text-align:justify;">Adharma is thus the negative mirror of persons, behaviour, actions and character resulting in the disequilibrium of community and environmental health. It is interlinked with morals, conducts, values, emotions, behaviour and genetics as well. The code of conduct is very important for the proper functioning of the healthcare system and in maintainence of the sanctity of the profession. The lifestyle disorders are also considered to be the result of unbalanced and unhealthy lifestyle. Quackery, corruption , immoral behaviour are often condemned by the healthcare professions and may lead to banning of the health professionals from their job. Tuskegee Syphilis Study (1932 to 1972), Nazi medical experimentation (1930 and 1940), and research conducted at the Willowbrook State School (1950 and 1960) are evident of adharma as a result of inethical and inhuman experimentation on subjects.
<br/>Medical ethics is one such branch that focuses on rendering justice, non-maleficience, beneficiance, autonomy to all the individuals who seek medical care or are directly or indirectly connected with the healthcare research to avoid harm in any capacity.<ref name="ref20">Valentino, M., Pavlica, P. Medical ethics. J Ultrasound 19, 73–76 (2016). https://doi.org/10.1007/s40477-015-0189-7</ref> The animal ethics are also established to safeguard the wellbeing of the animals undergoing trials and experimentation. The cyber security and confidentiality issues are also important considerations for safeguarding the personal data of patients and healthcare organisations.<ref name="ref21">Nifakos S, Chandramouli K, Nikolaou CK, Papachristou P, Koch S, Panaousis E, Bonacina S. Influence of Human Factors on Cyber Security within Healthcare Organisations: A Systematic Review. Sensors (Basel). 2021 Jul 28;21(15):5119. doi: 10.3390/s21155119. PMID: 34372354; PMCID: PMC8348467.</ref> The environmental and ecological disruption also results in direct, ecosystem mediated and indirect impact on health resulting in range of health issues further underlining the impact of human behaviour on health. </p>
== Related research articles ==
Adharma is a very vast yet unexplored concept in Ayurveda, very few references concerning the subject are available online presently. Some of the references are as given below.
<ol><li>The adharma as a main cause of janapadodhwansa or annihilation is mentioned in the article entitled “A Review on Janpadodhwansa-Concept of annihilation in Ayurveda”.<ref name="ref22">Pragya Sharma, Raman Kaushik. A Review on Janpadodhwansa -Concept of Annihilation in Ayurveda. International Journal of Ayurveda and Pharma Research. 2020;8(5):66-70.</ref> </li>
<li>In the article entitled “Ayurveda and Modern Medicine”, the author beautifully explains the basic principles of ayurveda in purview of modern medicine describing the adharma as immoral acts in detail.<ref name="ref23">Majumdar KA. AYURVEDA AND MODERN MEDICINE, Ancient science of life, Vol. VIII, Nos. 3&4, Page 177-190</ref> </li>
<li>In the article “Ayurveda approach to combat Epidemic Diseases” authors have explained adharma as etiological factor of epidemic diseases mentioning it as a spiritual basis for understanding of epidemics.<ref name="ref24">Hetalben A, Shukla A. Ayurveda Approach to Combat Epidemic Diseases. J Ayu Herb Med 2020;6(3):185-188.</ref></li>
<li>In the article “Janapadodhwansa and Soil Pollution”, authors have focused on the adharma as a cause of soil pollution and environment possibly resulting in janapadodhwansa.<ref name="ref25">Sarokte A. Rao M, International Conference on Global Scenario of Traditional System of Medicine, Ayurveda, Agriculture and Education, RGSC, Barkachha BHU 21-JANAPADODHWANSA AND SOIL POLLUTION. 2017.</ref></li>
<li>The write up “Environmental Activism in Ayurveda” also focuses on the concept of adharma and its impact on environmental laws, environmental protection and social health.<ref name="ref26">Benil P.B, Usha Pati. Environmental Activism in Ayurveda Kanchi Article. 2017.</ref> </li>
<li>The article “A conceptual study on role of Ayurveda in communicable diseases” shows that the adharma can also be a potential factor in the causation of various communicable diseases in the society.<ref name="ref27">Patil SS, Garge AS, Patil SS, Garge AS. A conceptual study on role of Ayurveda in communicable diseases. World Journal of Advanced Research and Reviews [Internet]. 2022 [cited 2023 Jun 3];14(3):220–2. Available from: https://wjarr.com/content/conceptual-study-role-ayurveda-communicable-diseases</ref></li>
<li>In the article “Conceptual study on Janapadodhvansa Roga and its treatment” the adharma as an important cause of Janapadodhvansa vyadhi is mentioned in detail.<ref name="ref28">Anuradha G. Patil, Hemlata Krishnarao Belorkar. Conceptual study on Janapadodhvansa Roga and its treatment. J Ayurveda Integr Med Sci [Internet]. 2022Mar.20 [cited 2023Jun.3];7(1):275 -278. Available from: https://jaims.in/jaims/article/view/1702</ref> </li>
<li>The article “Review of Ayurveda samhitas on microbial diseases W.S.R. to Janpadodhwansa” focuses on the microbial diseases and contagious diseases comparable to the concept of adharma.<ref name="ref29">Sharma HD, Sharma I. Review of Ayurveda Samhitas on microbial diseases W.S.R. to Janpadodhwansa. World Journal of Pharmaceutical Research. 9(8).</ref></li></ol>
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