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=== Introduction ===

=== Introduction ===

''Janapadodhvansha'' 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 ''janapadodhvansha'' 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 ''janapadodhvansha'' while discussing ''ritucharya'' (seasonal regimen) under the title ''Maraka'' (Su. Su.6/17).  In Ashtangasangraha, the concept of ''janapadodhvansha'' was described under the chapter entitled Viruddhanna Vijnaniyam (A. S. Su 9).The therapeutic modalities are incorporated in the disease prevention protocol in Ashtanga hridayam.(A.H.Su.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. Su.6/17).  In Ashtangasangraha, the concept of ''janapadodhvansa'' was described under the chapter entitled Viruddhanna Vijnaniyam (A. S. Su 9).The therapeutic modalities are incorporated in the disease prevention protocol in Ashtanga hridayam.(A.H.Su.4)  

The causative factors of ''janapadodhvansha'' (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'', ''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.  

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. 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.

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 ''janapadodhvansha'' 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.

In this chapter Agnivesha asked Atreya the following five questions with regards to ''janapadodhvansha'':

In this chapter Agnivesha asked Atreya the following five questions with regards to ''janapadodhvansa'':

* How do all individuals having different physical constitution etc., suffer from the same diseases, due to the same set of causative factors?

* How do all individuals having different physical constitution etc., suffer from the same diseases, due to the same set of causative factors?

iti ha smAha bhagavAnAtreyaH||2||  

iti ha smAha bhagavAnAtreyaH||2||  

Now we shall discuss the chapter on “Determination of specific characteristics of ''janapadodhvansha'' (destruction of communities). (The term ''janapadodhvansha'' is a generic term for natural and man-made calamities, also implying epidemics.). Thus said Lord Atreya. [1-2]

Now we shall discuss the chapter on “Determination of specific characteristics of ''janapadodhvansa'' (destruction of communities). (The term ''janapadodhvansa'' is a generic term for natural and man-made calamities, also implying epidemics.). Thus said Lord Atreya. [1-2]

==== Location of the discussion ====

==== Location of the discussion ====