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{{Infobox

{{Infobox

|title = Janapadodhvansaniya Vimana

|title = Janapadodhvansaniya Vimana

}}

}}

== Introduction ==

 

 

 

 

 

 

=== Introduction ===

''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.  

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===Sanskrit Text, Transliteration and English Translation===

== Sanskrit Text, Transliteration and English Translation ==

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अथातो जनपदोद्ध्वंसनीयं विमानं व्याख्यास्यामः||१||  

अथातो जनपदोद्ध्वंसनीयं विमानं व्याख्यास्यामः||१||  

इति ह स्माह भगवानात्रेयः||२||  

इति ह स्माह भगवानात्रेयः||२||  

athātō janapadōddhvaṁsanīyaṁ vimānaṁ vyākhyāsyāmaḥ||1||  

athātō janapadōddhvaṁsanīyaṁ vimānaṁ vyākhyāsyāmaḥ||1||  

athAto janapadoddhvaMsanIyaM vimAnaM vyAkhyAsyAmaH||1||  

athAto janapadoddhvaMsanIyaM vimAnaM vyAkhyAsyAmaH||1||  

iti ha smAha bhagavAnAtreyaH||2||  

iti ha smAha bhagavAnAtreyaH||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]

Note: The term ''janapadodhvansa'' is a generic term for natural and man-made calamities, also implying epidemics.

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

=== Location of the discussion ===

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जनपदमण्डले पञ्चालक्षेत्रे द्विजातिवराध्युषिते काम्पिल्यराजधान्यां भगवान् पुनर्वसुरात्रेयोऽन्तेवासिगणपरिवृतः पश्चिमे घर्ममासे गङ्गातीरे वनविचारमनुविचरञ्छिष्यमग्निवेशमब्रवीत्||३||  

जनपदमण्डले पञ्चालक्षेत्रे द्विजातिवराध्युषिते काम्पिल्यराजधान्यां भगवान् पुनर्वसुरात्रेयोऽन्तेवासिगणपरिवृतः पश्चिमे घर्ममासे गङ्गातीरे वनविचारमनुविचरञ्छिष्यमग्निवेशमब्रवीत्||३||  

janapadamaṇḍalē pañcālakṣētrē dvijātivarādhyuṣitē kāmpilyarājadhānyāṁ bhagavān punarvasurātrēyō'ntēvāsigaṇaparivr̥taḥ paścimēgharmamāsē gaṅgātīrē vanavicāramanuvicarañchiṣyamagnivēśamabravīt||3||  

janapadamaṇḍalē pañcālakṣētrē dvijātivarādhyuṣitē kāmpilyarājadhānyāṁ bhagavān punarvasurātrēyō'ntēvāsigaṇaparivr̥taḥ paścimēgharmamāsē gaṅgātīrē vanavicāramanuvicarañchiṣyamagnivēśamabravīt||3||  

janapadamaNDale pa~jcAlakShetre dvijAtivarAdhyuShite kAmpilyarAjadhAnyAM bhagavAn punarvasurAtreyo~antevAsigaNaparivRutaH pashcimegharmamAse ga~ggAtIre vanavicAramanuvicara~jchiShyamagniveshamabravIt||3||  

janapadamaNDale pa~jcAlakShetre dvijAtivarAdhyuShite kAmpilyarAjadhAnyAM bhagavAn punarvasurAtreyo~antevAsigaNaparivRutaH pashcimegharmamAse ga~ggAtIre vanavicAramanuvicara~jchiShyamagniveshamabravIt||3||  

Lord Atreya, while taking a stroll in the latter month of a summer, surrounded by his disciples, in the forest area near the banks of Ganga at Kampilya, capital city of Panchala region, which was the residence of the ''dwija'' (elite of the twice born communities like brahmins who adopt wearing of sacred thread on their body), thus turned to his disciple Agnivesha and said. [3]

Lord Atreya, while taking a stroll in the latter month of a summer, surrounded by his disciples, in the forest area near the banks of Ganga at Kampilya, capital city of Panchala region, which was the residence of the ''dwija'' (elite of the twice born communities like brahmins who adopt wearing of sacred thread on their body), thus turned to his disciple Agnivesha and said. [3]

==== Importance of timely drug collection ====

=== Importance of timely drug collection ===

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दृश्यन्ते हि खलु सौम्य! नक्षत्रग्रहगणचन्द्रसूर्यानिलानलानां दिशां चाप्रकृतिभूतानामृतुवैकारिका  भावाः, अचिरादितो भूरपि च न यथावद्रसवीर्यविपाकप्रभावमोषधीनां प्रतिविधास्यति,  

दृश्यन्ते हि खलु सौम्य! नक्षत्रग्रहगणचन्द्रसूर्यानिलानलानां दिशां चाप्रकृतिभूतानामृतुवैकारिका  भावाः, अचिरादितो भूरपि च न यथावद्रसवीर्यविपाकप्रभावमोषधीनां प्रतिविधास्यति,  

तद्वियोगाच्चातङ्कप्रायता नियता| तस्मात् प्रागुद्ध्वंसात् प्राक् च भूमेर्विरसीभावादुद्धरध्वं सौम्य! भैषज्यानि यावन्नोपहतरसवीर्यविपाकप्रभावाणि भवन्ति| वयं षांरसवीर्यविपाकप्रभावानुपयोक्ष्यामहे ये चास्माननुकाङ्क्षन्ति, यांश्च वयमनुकाङ्क्षामः| न हि सम्यगुद्धृतेषु सौम्य! भैषज्येषु सम्यग्विहितेषु सम्यक् चावचारितेषु जनपदोद्ध्वंसकराणां विकाराणां किञ्चित् प्रतीकारगौरवं भवति||४||  

तद्वियोगाच्चातङ्कप्रायता नियता| तस्मात् प्रागुद्ध्वंसात् प्राक् च भूमेर्विरसीभावादुद्धरध्वं सौम्य! भैषज्यानि यावन्नोपहतरसवीर्यविपाकप्रभावाणि भवन्ति| वयं षांरसवीर्यविपाकप्रभावानुपयोक्ष्यामहे ये चास्माननुकाङ्क्षन्ति, यांश्च वयमनुकाङ्क्षामः| न हि सम्यगुद्धृतेषु सौम्य! भैषज्येषु सम्यग्विहितेषु सम्यक् चावचारितेषु जनपदोद्ध्वंसकराणां विकाराणां किञ्चित् प्रतीकारगौरवं भवति||४||  

dr̥śyantē hi khalu saumya! nakṣatragrahagaṇacandrasūryānilānalānāṁ diśāṁcāprakr̥tibhūtānāmr̥tuvaikārikā [1] bhāvāḥ, acirāditō bhūrapi ca nayathāvadrasavīryavipākaprabhāvamōṣadhīnāṁ pratividhāsyati, tadviyōgāccātaṅkaprāyatā niyatā|  

dr̥śyantē hi khalu saumya! nakṣatragrahagaṇacandrasūryānilānalānāṁ diśāṁcāprakr̥tibhūtānāmr̥tuvaikārikā [1] bhāvāḥ, acirāditō bhūrapi ca nayathāvadrasavīryavipākaprabhāvamōṣadhīnāṁ pratividhāsyati, tadviyōgāccātaṅkaprāyatā niyatā|  

vayaM caiShAM rasavIryavipAkaprabhAvAnupayokShyAmahe ye cAsmAnanukA~gkShanti, yAMshcavayamanukA~gkShAmaH|  

vayaM caiShAM rasavIryavipAkaprabhAvAnupayokShyAmahe ye cAsmAnanukA~gkShanti, yAMshcavayamanukA~gkShAmaH|  

na hi samyaguddhRuteShu saumya! bhaiShajyeShu samyagvihiteShu samyak cAvacAriteShujanapadoddhvaMsakarANAM vikArANAM ki~jcit pratIkAragauravaM bhavati||4||  

na hi samyaguddhRuteShu saumya! bhaiShajyeShu samyagvihiteShu samyak cAvacAriteShujanapadoddhvaMsakarANAM vikArANAM ki~jcit pratIkAragauravaM bhavati||4||  

Gentle one (Agnivesha), the abnormal conditions of the stars, the planets, the Moon, the Sun, the wind, the fire and the directions seem to give us the ominous sign that there is going to be a derangement of seasons. As a result of this abnormality, the earth will fail to produce herbs possessing good qualities of ''rasa'' (taste), ''veerya'' (potency), ''vipaka'' (metabolism of diet and drugs), and ''prabhava'' (specific attribute). In consequence of these properties, spread of diseases is certain. Therefore, well before any calamities occur and well before the earth has lost its fertility, collect the medicinal herbs before they lose their ''rasa, veerya, vipaka'' and ''prabhava''. We shall thus, when the occasion arises, make use of the drugs having optimum qualities for the benefit of those who seek us and also those whom we seek to help. There will not be any difficulty in counteracting any ''janapadodhvansa vyadhi'' (disease due to natural calamities or epidemics), if the drugs are properly collected well in advance, processed and administered. [4]

Gentle one (Agnivesha), the abnormal conditions of the stars, the planets, the Moon, the Sun, the wind, the fire and the directions seem to give us the ominous sign that there is going to be a derangement of seasons. As a result of this abnormality, the earth will fail to produce herbs possessing good qualities of ''rasa'' (taste), ''veerya'' (potency), ''vipaka'' (metabolism of diet and drugs), and ''prabhava'' (specific attribute). In consequence of these properties, spread of diseases is certain. Therefore, well before any calamities occur and well before the earth has lost its fertility, collect the medicinal herbs before they lose their ''rasa, veerya, vipaka'' and ''prabhava''. We shall thus, when the occasion arises, make use of the drugs having optimum qualities for the benefit of those who seek us and also those whom we seek to help. There will not be any difficulty in counteracting any ''janapadodhvansa vyadhi'' (disease due to natural calamities or epidemics), if the drugs are properly collected well in advance, processed and administered. [4]

==== Agnivesha’s question ====

=== Agnivesha’s question ===

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एवं वादिनं भगवन्तमात्रेयमग्निवेश उवाच-उद्धृतानि खलु भगवन्! भैषज्यानि, सम्यग्विहितानि, सम्यगवचारितानि च; अपि तु खलु जनपदोद्ध्वंसनमेकेनैव व्याधिना युगपदसमानप्रकृत्याहारदेहबलसात्म्यसत्त्ववयसां मनुष्याणां कस्माद्भवतीति||५||  

एवं वादिनं भगवन्तमात्रेयमग्निवेश उवाच-उद्धृतानि खलु भगवन्! भैषज्यानि, सम्यग्विहितानि, सम्यगवचारितानि च; अपि तु खलु जनपदोद्ध्वंसनमेकेनैव व्याधिना युगपदसमानप्रकृत्याहारदेहबलसात्म्यसत्त्ववयसां मनुष्याणां कस्माद्भवतीति||५||  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- uddhr̥tāni khalu bhagavan! bhaiṣajyāni,samyagvihitāni, samyagavacāritāni [1] ca; api tu khalu janapadōddhvaṁsanamēkēnaiva vyādhināyugapadasamānaprakr̥tyāhāradēhabalasātmyasattvavayasāṁ manuṣyāṇāṁ kasmādbhavatīti||5||  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- uddhr̥tāni khalu bhagavan! bhaiṣajyāni,samyagvihitāni, samyagavacāritāni [1] ca; api tu khalu janapadōddhvaṁsanamēkēnaiva vyādhināyugapadasamānaprakr̥tyāhāradēhabalasātmyasattvavayasāṁ manuṣyāṇāṁ kasmādbhavatīti||5||  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- uddhRutAni khalu bhagavan! bhaiShajyAni,samyagvihitAni, samyagavacAritAni [1] ca; api tu khalu janapadoddhvaMsanamekenaiva vyAdhinAyugapadasamAnaprakRutyAhAradehabalasAtmyasattvavayasAM manuShyANAM kasmAdbhavatIti||5||

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- uddhRutAni khalu bhagavan! bhaiShajyAni,samyagvihitAni, samyagavacAritAni [1] ca; api tu khalu janapadoddhvaMsanamekenaiva vyAdhinAyugapadasamAnaprakRutyAhAradehabalasAtmyasattvavayasAM manuShyANAM kasmAdbhavatIti||5||

Agnivesha humbly submitted to Lord Atreya that such medicinal herbs have already been properly collected, processed and administered according to his instructions.  

Agnivesha humbly submitted to Lord Atreya that such medicinal herbs have already been properly collected, processed and administered according to his instructions.  

He then asked Lord Atreya, “How does the simultaneous destruction of communities take place by the incidence of one single disease, in spite of individuals who differ from one another in their constitution, diet, physique, vitality, habits, psychic make up, and age?” [5]

He then asked Lord Atreya, “How does the simultaneous destruction of communities take place by the incidence of one single disease, in spite of individuals who differ from one another in their constitution, diet, physique, vitality, habits, psychic make up, and age?” [5]

==== Atreya’s explanation ====

=== Atreya’s explanation ===

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तमुवाच भगवानात्रेयः- एवमसामान्यावतामप्येभिरग्निवेश! प्रकृत्यादिभिर्भावैर्मनुष्याणां येऽन्ये वाः  

तमुवाच भगवानात्रेयः- एवमसामान्यावतामप्येभिरग्निवेश! प्रकृत्यादिभिर्भावैर्मनुष्याणां येऽन्ये वाः  

सामान्यास्तद्वैगुण्यात् समानकालाः समानलिङ्गाश्च व्याधयोऽभिनिर्वर्तमाना जनपदमुद्ध्वंसयन्ति|  

सामान्यास्तद्वैगुण्यात् समानकालाः समानलिङ्गाश्च व्याधयोऽभिनिर्वर्तमाना जनपदमुद्ध्वंसयन्ति|  

ते तु खल्विमे भावाः सामान्या जनपदेषु भवन्ति; तद्यथा- वायुः, उदकं,  देशः,काल इति||६||

ते तु खल्विमे भावाः सामान्या जनपदेषु भवन्ति; तद्यथा- वायुः, उदकं,  देशः,काल इति||६||

tamuvāca bhagavānātrēyaḥ- ēvamasāmānyāvatāmapyēbhiragnivēśa! prakr̥tyādibhirbhāvairmanuṣyāṇāṁyē'nyē bhāvāḥ sāmānyāstadvaiguṇyāt samānakālāḥ samānaliṅgāśca vyādhayō'bhinirvartamānājanapadamuddhvaṁsayanti|  

tamuvāca bhagavānātrēyaḥ- ēvamasāmānyāvatāmapyēbhiragnivēśa! prakr̥tyādibhirbhāvairmanuṣyāṇāṁyē'nyē bhāvāḥ sāmānyāstadvaiguṇyāt samānakālāḥ samānaliṅgāśca vyādhayō'bhinirvartamānājanapadamuddhvaṁsayanti|  

tamuvAca bhagavAnAtreyaH- evamasAmAnyAvatAmapyebhiragnivesha!prakRutyAdibhirbhAvairmanuShyANAM ye~anye bhAvAH sAmAnyAstadvaiguNyAt samAnakAlAHsamAnali~ggAshca vyAdhayo~abhinirvartamAnA janapadamuddhvaMsayanti|  

tamuvAca bhagavAnAtreyaH- evamasAmAnyAvatAmapyebhiragnivesha!prakRutyAdibhirbhAvairmanuShyANAM ye~anye bhAvAH sAmAnyAstadvaiguNyAt samAnakAlAHsamAnali~ggAshca vyAdhayo~abhinirvartamAnA janapadamuddhvaMsayanti|  

te tu khalvime bhAvAH sAmAnyA janapadeShu bhavanti; tadyathA- vAyuH, udakaM, deshaH, kAla iti||6||

te tu khalvime bhAvAH sAmAnyA janapadeShu bhavanti; tadyathA- vAyuH, udakaM, deshaH, kAla iti||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), ''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), ''udaka'' (water), ''desha'' (land) and ''kala'' (season). [6]

==== Characteristics of polluted air ====

=== Characteristics of polluted air ===

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तत्र वातमेवंविधमनारोग्यकरं विद्यात्; तद्यथा यथर्तुविषममतिस्तिमितमतिचलमतिपरुषमतिशीतमत्युष्णमतिरूक्षमत्यभिष्यन्दिनमतिभैरवारावमतिप्रतिहत- परस्परगतिमतिकुण्डलिनमसात्म्यगन्धबाष्पसिकतापांशुधूमोपहतमिति (१);  

तत्र वातमेवंविधमनारोग्यकरं विद्यात्; तद्यथा यथर्तुविषममतिस्तिमितमतिचलमतिपरुषमतिशीतमत्युष्णमतिरूक्षमत्यभिष्यन्दिनमतिभैरवारावमतिप्रतिहत- परस्परगतिमतिकुण्डलिनमसात्म्यगन्धबाष्पसिकतापांशुधूमोपहतमिति (१);  

tatra vātamēvaṁvidhamanārōgyakaraṁ vidyāt; tadyathā-yathartuviṣamamatistimitamaticalamatiparuṣamatiśītamatyuṣṇamatirūkṣamatyabhiṣyandinamatibhairavārāvamatipratihata-parasparagatimatikuṇḍalinamasātmyagandhabāṣpasikatāpāṁśudhūmōpahatamiti (1);   

tatra vātamēvaṁvidhamanārōgyakaraṁ vidyāt; tadyathā-yathartuviṣamamatistimitamaticalamatiparuṣamatiśītamatyuṣṇamatirūkṣamatyabhiṣyandinamatibhairavārāvamatipratihata-parasparagatimatikuṇḍalinamasātmyagandhabāṣpasikatāpāṁśudhūmōpahatamiti (1);   

tatra vAtamevaMvidhamanArogyakaraM vidyAt; tadyathA-yathartuviShamamatistimitamaticalamatiparuShamatishItamatyuShNamatirUkShamatyabhiShyandinamatibhairavArAvamatipratihata-parasparagatimatikuNDalinamasAtmyagandhabAShpasikatApAMshudhUmopahatamiti (1);

tatra vAtamevaMvidhamanArogyakaraM vidyAt; tadyathA-yathartuviShamamatistimitamaticalamatiparuShamatishItamatyuShNamatirUkShamatyabhiShyandinamatibhairavArAvamatipratihata-parasparagatimatikuNDalinamasAtmyagandhabAShpasikatApAMshudhUmopahatamiti (1);

The characteristic features of air that is known to cause widespread diseases include air that is not in conformity with the season, totally calm or violently blowing, exceedingly rough, intensely cold, intensely hot, excessively dry, excessively humid, terribly clamorous, blowing from contrary directions and clashing with each other (winds blowing in opposite direction), violently spinning (whirlwind) and associated with unwholesome odour, moisture, sand, dust and smoke. [6.1]

The characteristic features of air that is known to cause widespread diseases include air that is not in conformity with the season, totally calm or violently blowing, exceedingly rough, intensely cold, intensely hot, excessively dry, excessively humid, terribly clamorous, blowing from contrary directions and clashing with each other (winds blowing in opposite direction), violently spinning (whirlwind) and associated with unwholesome odour, moisture, sand, dust and smoke. [6.1]

==== Characteristics of polluted water ====

=== Characteristics of polluted water ===

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उदकं तु खल्वत्यर्थविकृतगन्धवर्णरसस्पर्शंक्लेदबहुलमपक्रान्तजलचरविहङ्गमुपक्षीणजलेशयमप्रीतिकरमपगतगुणं  विद्यात् (२);  

उदकं तु खल्वत्यर्थविकृतगन्धवर्णरसस्पर्शंक्लेदबहुलमपक्रान्तजलचरविहङ्गमुपक्षीणजलेशयमप्रीतिकरमपगतगुणं  विद्यात् (२);  

udakaṁ tu khalvatyarthavikr̥tagandhavarṇarasasparśaṁklēdabahulamapakrāntajalacaravihaṅgamupakṣīṇajalēśayamaprītikaramapagataguṇaṁ  vidyāt (2);   

udakaṁ tu khalvatyarthavikr̥tagandhavarṇarasasparśaṁklēdabahulamapakrāntajalacaravihaṅgamupakṣīṇajalēśayamaprītikaramapagataguṇaṁ  vidyāt (2);   

udakaM tu khalvatyarthavikRutagandhavarNarasasparshaM kledabahulamapakrAntajalacaraviha~ggamupakShINajaleshayamaprItikaramapagataguNaM [1]vidyAt (2);  

udakaM tu khalvatyarthavikRutagandhavarNarasasparshaM kledabahulamapakrAntajalacaraviha~ggamupakShINajaleshayamaprItikaramapagataguNaM [1]vidyAt (2);  

Water that does not seem normal in smell, colour, taste and touch, has excessive stickiness, is from a source devoid of aquatic animals and birds or from a drying up water reservoir without pleasantness and is basically devoid of normal attributes indicates polluted water. [6.2]

Water that does not seem normal in smell, colour, taste and touch, has excessive stickiness, is from a source devoid of aquatic animals and birds or from a drying up water reservoir without pleasantness and is basically devoid of normal attributes indicates polluted water. [6.2]

==== Characteristics of polluted land ====

=== Characteristics of polluted land ===

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देशं पुनः प्रकृतिविकृतवर्णगन्धरसस्पर्शं क्लेदबहुलमुपसृष्टं सरीसृपव्यालमशकशलभमक्षिकामूषकोलूकश्माशानिकशकुनिजम्बूकादिभिस्तृणोलूपोपवनवन्तं प्रतानादिबहुलमपूर्ववदवपतितशुष्कनष्टशस्यंधूम्रपवनं प्रध्मातपतत्रिगणमुत्क्रुष्टश्वगणमुद्भ्रान्तव्यथितविविधमृगपक्षिसङ्घमुत्सृष्टनष्टधर्मसत्यलज्जाचाशीलगुणजनपदं शश्वत्क्षुभितोदीर्णसलिलाशयं  प्रततोल्कापातनिर्घातभूमिकम्पमतिभयारावरूपं  रूक्षताम्रारुणसिताभ्रजालसंवृतार्कचन्द्रतारकमभीक्ष्णं ससम्भ्रमोद्वेगमिव सत्रासरुदितमिव सतमस्कमिव गुह्यकाचरितमिवाक्रन्दितशब्दबहुलं चाहितं विद्यात् (३);  

देशं पुनः प्रकृतिविकृतवर्णगन्धरसस्पर्शं क्लेदबहुलमुपसृष्टं सरीसृपव्यालमशकशलभमक्षिकामूषकोलूकश्माशानिकशकुनिजम्बूकादिभिस्तृणोलूपोपवनवन्तं प्रतानादिबहुलमपूर्ववदवपतितशुष्कनष्टशस्यंधूम्रपवनं प्रध्मातपतत्रिगणमुत्क्रुष्टश्वगणमुद्भ्रान्तव्यथितविविधमृगपक्षिसङ्घमुत्सृष्टनष्टधर्मसत्यलज्जाचाशीलगुणजनपदं शश्वत्क्षुभितोदीर्णसलिलाशयं  प्रततोल्कापातनिर्घातभूमिकम्पमतिभयारावरूपं  रूक्षताम्रारुणसिताभ्रजालसंवृतार्कचन्द्रतारकमभीक्ष्णं ससम्भ्रमोद्वेगमिव सत्रासरुदितमिव सतमस्कमिव गुह्यकाचरितमिवाक्रन्दितशब्दबहुलं चाहितं विद्यात् (३);  

dēśaṁ punaḥ prakr̥tivikr̥tavarṇagandharasasparśaṁ klēdabahulamupasr̥ṣṭaṁsarīsr̥pavyālamaśakaśalabhamakṣikāmūṣakōlūkaśmāśānikaśakunijambūkādibhistr̥ṇōlūpōpavanavantaṁpratānādibahulamapūrvavadavapatitaśuṣkanaṣṭaśasyaṁ dhūmrapavanaṁpradhmātapatatrigaṇamutkruṣṭaśvagaṇamudbhrāntavyathitavividhamr̥gapakṣisaṅghamutsr̥ṣṭanaṣṭadharmasatyalajjācāraśīlaguṇajanapadaṁśaśvatkṣubhitōdīrṇasalilāśayaṁ  pratatōlkāpātanirghātabhūmikampamatibhayārāvarūpaṁ rūkṣatāmrāruṇasitābhrajālasaṁvr̥tārkacandratārakamabhīkṣṇaṁ sasambhramōdvēgamiva satrāsaruditamiva satamaskamivaguhyakācaritamivākranditaśabdabahulaṁ cāhitaṁ vidyāt (3);  

dēśaṁ punaḥ prakr̥tivikr̥tavarṇagandharasasparśaṁ klēdabahulamupasr̥ṣṭaṁsarīsr̥pavyālamaśakaśalabhamakṣikāmūṣakōlūkaśmāśānikaśakunijambūkādibhistr̥ṇōlūpōpavanavantaṁpratānādibahulamapūrvavadavapatitaśuṣkanaṣṭaśasyaṁ dhūmrapavanaṁpradhmātapatatrigaṇamutkruṣṭaśvagaṇamudbhrāntavyathitavividhamr̥gapakṣisaṅghamutsr̥ṣṭanaṣṭadharmasatyalajjācāraśīlaguṇajanapadaṁśaśvatkṣubhitōdīrṇasalilāśayaṁ  pratatōlkāpātanirghātabhūmikampamatibhayārāvarūpaṁ rūkṣatāmrāruṇasitābhrajālasaṁvr̥tārkacandratārakamabhīkṣṇaṁ sasambhramōdvēgamiva satrāsaruditamiva satamaskamivaguhyakācaritamivākranditaśabdabahulaṁ cāhitaṁ vidyāt (3);  

deshaM punaH prakRutivikRutavarNagandharasasparshaM kledabahulamupasRuShTaMsarIsRupavyAlamashakashalabhamakShikAmUShakolUkashmAshAnikashakunijambUkAdibhistRuNolUpopavanavantaMpratAnAdibahulamapUrvavadavapatitashuShkanaShTashasyaM dhUmrapavanaMpradhmAtapatatrigaNamutkruShTashvagaNamudbhrAntavyathitavividhamRugapakShisa~gghamutsRuShTanaShTadharmasatyalajjAcArashIlaguNajanapadaMshashvatkShubhitodIrNasalilAshayaM  pratatolkApAtanirghAtabhUmikampamatibhayArAvarUpaM rUkShatAmrAruNasitAbhrajAlasaMvRutArkacandratArakamabhIkShNaM sasambhramodvegamiva satrAsaruditamiva satamaskamivaguhyakAcaritamivAkranditashabdabahulaM cAhitaM vidyAt (3);  

deshaM punaH prakRutivikRutavarNagandharasasparshaM kledabahulamupasRuShTaMsarIsRupavyAlamashakashalabhamakShikAmUShakolUkashmAshAnikashakunijambUkAdibhistRuNolUpopavanavantaMpratAnAdibahulamapUrvavadavapatitashuShkanaShTashasyaM dhUmrapavanaMpradhmAtapatatrigaNamutkruShTashvagaNamudbhrAntavyathitavividhamRugapakShisa~gghamutsRuShTanaShTadharmasatyalajjAcArashIlaguNajanapadaMshashvatkShubhitodIrNasalilAshayaM  pratatolkApAtanirghAtabhUmikampamatibhayArAvarUpaM rUkShatAmrAruNasitAbhrajAlasaMvRutArkacandratArakamabhIkShNaM sasambhramodvegamiva satrAsaruditamiva satamaskamivaguhyakAcaritamivAkranditashabdabahulaM cAhitaM vidyAt (3);  

Any land having abnormal colour, odour, taste and touch, that which is excessively damp and has an abundance of serpents, beasts, mosquitoes, locusts, flies, mice, owls, birds and animals such as jackal, and jungles of ''ulupa'' grass and weeds, is abounding in creepers, where crops have fallen, withered or have been destroyed in an unprecedented manner, where the wind is smoky, where (unusual) cries of birds and dogs are heard, where herds of animals and flocks of birds of various kinds are always in a state of panic and pain, where the people’s virtues like religion, truth, modesty, custom, character have either declined or been given up, where the water reservoirs always alter and are over-flowing, where there is frequent exposure to meteorites, thunderbolts and earthquakes, where nature is full of menacing sound and sights, where the sun, the moon and the stars are frequently covered by dry, coppery, ruddy and grey clouds and the general atmosphere is of constant confusion, excitement and lamentation, crying, fright and darkness as if seized by ''guhyaka'' (ghosts and ghouls). [6.3]

Any land having abnormal colour, odour, taste and touch, that which is excessively damp and has an abundance of serpents, beasts, mosquitoes, locusts, flies, mice, owls, birds and animals such as jackal, and jungles of ''ulupa'' grass and weeds, is abounding in creepers, where crops have fallen, withered or have been destroyed in an unprecedented manner, where the wind is smoky, where (unusual) cries of birds and dogs are heard, where herds of animals and flocks of birds of various kinds are always in a state of panic and pain, where the people’s virtues like religion, truth, modesty, custom, character have either declined or been given up, where the water reservoirs always alter and are over-flowing, where there is frequent exposure to meteorites, thunderbolts and earthquakes, where nature is full of menacing sound and sights, where the sun, the moon and the stars are frequently covered by dry, coppery, ruddy and grey clouds and the general atmosphere is of constant confusion, excitement and lamentation, crying, fright and darkness as if seized by ''guhyaka'' (ghosts and ghouls). [6.3]

==== Characteristics of polluted time/season ====

=== Characteristics of polluted time/season ===

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कालं तु खलु यथर्तुलिङ्गाद्विपरीतलिङ्गमतिलिङ्गं हीनलिङ्गं चाहितं व्यवस्येत् (४); इमानेवन्दोषयुक्तांश्चतुरो भावाञ्जनपदोद्ध्वंसकरान् वदन्ति कुशलाः; अतोऽन्यथाभूतांस्तु हितानाचक्षते||७||

कालं तु खलु यथर्तुलिङ्गाद्विपरीतलिङ्गमतिलिङ्गं हीनलिङ्गं चाहितं व्यवस्येत् (४); इमानेवन्दोषयुक्तांश्चतुरो भावाञ्जनपदोद्ध्वंसकरान् वदन्ति कुशलाः; अतोऽन्यथाभूतांस्तु हितानाचक्षते||७||

kālaṁ tu khalu yathartuliṅgādviparītaliṅgamatiliṅgaṁ hīnaliṅgaṁ cāhitaṁ vyavasyēt (4);  

kālaṁ tu khalu yathartuliṅgādviparītaliṅgamatiliṅgaṁ hīnaliṅgaṁ cāhitaṁ vyavasyēt (4);  

kAlaM tu khalu yathartuli~ggAdviparItali~ggamatili~ggaM hInali~ggaM cAhitaM vyavasyet (4);  

kAlaM tu khalu yathartuli~ggAdviparItali~ggamatili~ggaM hInali~ggaM cAhitaM vyavasyet (4);  

imAnevandoShayuktAMshcaturo bhAvA~jjanapadoddhvaMsakarAn vadanti kushalAH; ato~anyathAbhUtAMstu hitAnAcakShate||7||  

imAnevandoShayuktAMshcaturo bhAvA~jjanapadoddhvaMsakarAn vadanti kushalAH; ato~anyathAbhUtAMstu hitAnAcakShate||7||  

A time is said to be unwholesome if it exhibits characteristics that are opposite to normal or exhibit excessive or deficient characteristics (e.g. early rains, too little rain, excessively hot summers or cold winters, etc)

A time is said to be unwholesome if it exhibits characteristics that are opposite to normal or exhibit excessive or deficient characteristics (e.g. early rains, too little rain, excessively hot summers or cold winters, etc)

These four environmental factors, affected in the aforesaid way,  can be considered the type that cause epidemics, and those having features contrary to these could be considered wholesome. [7]

These four environmental factors, affected in the aforesaid way,  can be considered the type that cause epidemics, and those having features contrary to these could be considered wholesome. [7]

==== General measures for the management ====

=== General measures for the management ===

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विगुणेष्वपि खल्वेतेषु जनपदोद्ध्वंसकरेषु भावेषु भेषजेनोपपाद्यमानानामभयं भवति रोगेभ्य इति||८||  

विगुणेष्वपि खल्वेतेषु जनपदोद्ध्वंसकरेषु भावेषु भेषजेनोपपाद्यमानानामभयं भवति रोगेभ्य इति||८||  

वाय्वादिषु यथोक्तानां दोषाणां तु विशेषवित्| प्रतीकारस्य सौकर्ये विद्याल्लाघवलक्षणम्||११||

वाय्वादिषु यथोक्तानां दोषाणां तु विशेषवित्| प्रतीकारस्य सौकर्ये विद्याल्लाघवलक्षणम्||११||

viguṇēṣvapi khalvētēṣu janapadōddhvaṁsakarēṣu bhāvēṣu bhēṣajēnōpapādyamānānāmabhayaṁ bhavati rōgēbhya iti||8||

viguṇēṣvapi khalvētēṣu janapadōddhvaṁsakarēṣu bhāvēṣu bhēṣajēnōpapādyamānānāmabhayaṁ bhavati rōgēbhya iti||8||

vAyvAdiShu yathoktAnAM doShANAM tu visheShavit|  

vAyvAdiShu yathoktAnAM doShANAM tu visheShavit|  

pratIkArasya saukarye vidyAllAghavalakShaNam||11||

pratIkArasya saukarye vidyAllAghavalakShaNam||11||

In spite of these inauspicious factors, there is no fear of diseases to those persons who possess medicines that have been obtained well in advance.

In spite of these inauspicious factors, there is no fear of diseases to those persons who possess medicines that have been obtained well in advance.

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, udaka'' and ''desha'', than of ''udaka, desha'' and ''kala''.[10-11]

==== General treatment in epidemics ====

=== General treatment in epidemics ===

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कालान्तेषु यदा नराः| भेषजेनोपपाद्यन्ते न भवन्त्यातुरास्तदा||१२||  

कालान्तेषु यदा नराः| भेषजेनोपपाद्यन्ते न भवन्त्यातुरास्तदा||१२||  

त्येतद्भेषजं प्रोक्तमायुषः परिपालनम्| येषामनियतो मृत्युस्तस्मिन् काले सुदारुणे||१८||  

त्येतद्भेषजं प्रोक्तमायुषः परिपालनम्| येषामनियतो मृत्युस्तस्मिन् काले सुदारुणे||१८||  

caturṣvapi tu duṣṭēṣu kālāntēṣu yadā narāḥ|  

caturṣvapi tu duṣṭēṣu kālāntēṣu yadā narāḥ|  

ityetadbheShajaM proktamAyuShaH paripAlanam|  

ityetadbheShajaM proktamAyuShaH paripAlanam|  

yeShAmaniyato mRutyustasmin kAle sudAruNe||18||  

yeShAmaniyato mRutyustasmin kAle sudAruNe||18||  

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.

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]

==== Causes for the vitiation of janapadodhwansa factors ====

=== Causes for the vitiation of janapadodhwansa factors ===

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इति श्रुत्वा जनपदोद्ध्वंसने कारणानि पुनरपि भगवन्तमात्रेयमग्निवेश उवाच- अथ खलु भगवन्! कुतोमूलमेषां वाय्वादीनांवैगुण्यमुत्पद्यते? येनोपपन्ना जनपदमुद्ध्वंसयन्तीति||१९||  

इति श्रुत्वा जनपदोद्ध्वंसने कारणानि पुनरपि भगवन्तमात्रेयमग्निवेश उवाच- अथ खलु भगवन्! कुतोमूलमेषां वाय्वादीनांवैगुण्यमुत्पद्यते? येनोपपन्ना जनपदमुद्ध्वंसयन्तीति||१९||  

तमुवाच भगवानात्रेयः- सर्वेषामप्यग्निवेश! वाय्वादीनां यद्वैगुण्यमुत्पद्यते तस्य मूलमधर्मः, तन्मूलं वाऽसत्कर्म  पूर्वकृतं; तयोर्योनिः प्रज्ञापराध एव| तद्यथा- यदा वै देशनगरनिगमजनपदप्रधाना  धर्ममुत्क्रम्याधर्मेण प्रजां वर्तयन्ति, तदाश्रितोपाश्रिताः रजनपदा व्यवहारोपजीविनश्च तमधर्ममभिवर्धयन्ति, ततः सोऽधर्मः प्रसभं धर्ममन्तर्धत्ते, तस्तेऽन्तर्हितधर्माणो देवताभिरपि त्यज्यन्ते; तेषां थाऽन्तर्हितधर्मणामधर्मप्रधानानामपक्रान्तदेवतानामृतवो व्यापद्यन्ते; तेन नापो यथाकालं देवो र्षति न वा वर्षति विकृतं वा वर्षति, वाता न सम्यगभिवान्ति, तिर्व्यापद्यते, लिलान्युपशुष्यन्ति, ओषधयः स्वभावं परिहायापद्यन्ते विकृतिं; तत उद्ध्वंसन्ते जनपदाः श्याभ्यवहार्यदोषात्  ||२०||  

तमुवाच भगवानात्रेयः- सर्वेषामप्यग्निवेश! वाय्वादीनां यद्वैगुण्यमुत्पद्यते तस्य मूलमधर्मः, तन्मूलं वाऽसत्कर्म  पूर्वकृतं; तयोर्योनिः प्रज्ञापराध एव| तद्यथा- यदा वै देशनगरनिगमजनपदप्रधाना  धर्ममुत्क्रम्याधर्मेण प्रजां वर्तयन्ति, तदाश्रितोपाश्रिताः रजनपदा व्यवहारोपजीविनश्च तमधर्ममभिवर्धयन्ति, ततः सोऽधर्मः प्रसभं धर्ममन्तर्धत्ते, तस्तेऽन्तर्हितधर्माणो देवताभिरपि त्यज्यन्ते; तेषां थाऽन्तर्हितधर्मणामधर्मप्रधानानामपक्रान्तदेवतानामृतवो व्यापद्यन्ते; तेन नापो यथाकालं देवो र्षति न वा वर्षति विकृतं वा वर्षति, वाता न सम्यगभिवान्ति, तिर्व्यापद्यते, लिलान्युपशुष्यन्ति, ओषधयः स्वभावं परिहायापद्यन्ते विकृतिं; तत उद्ध्वंसन्ते जनपदाः श्याभ्यवहार्यदोषात्  ||२०||  

iti śrutvā janapadōddhvaṁsanē kāraṇāni punarapi bhagavantamātrēyamagnivēśa uvāca- atha khalubhagavan! kutōmūlamēṣāṁ vāyvādīnāṁ vaiguṇyamutpadyatē? yēnōpapannājanapadamuddhvaṁsayantīti||19||  

iti śrutvā janapadōddhvaṁsanē kāraṇāni punarapi bhagavantamātrēyamagnivēśa uvāca- atha khalubhagavan! kutōmūlamēṣāṁ vāyvādīnāṁ vaiguṇyamutpadyatē? yēnōpapannājanapadamuddhvaṁsayantīti||19||  

tamuvAca bhagavAnAtreyaH- sarveShAmapyagnivesha! vAyvAdInAM yadvaiguNyamutpadyate tasyamUlamadharmaH, tanmUlaM vA~asatkarma  pUrvakRutaM; tayoryoniH praj~jAparAdha eva|  

tamuvAca bhagavAnAtreyaH- sarveShAmapyagnivesha! vAyvAdInAM yadvaiguNyamutpadyate tasyamUlamadharmaH, tanmUlaM vA~asatkarma  pUrvakRutaM; tayoryoniH praj~jAparAdha eva|  

tadyathA- yadA vai deshanagaranigamajanapadapradhAnA  dharmamutkramyAdharmeNa prajAMvartayanti, tadAshritopAshritAH paurajanapadA vyavahAropajIvinashca tamadharmamabhivardhayanti,tataH so~adharmaH prasabhaM dharmamantardhatte, tataste~antarhitadharmANo devatAbhirapityajyante; teShAM tathA~antarhitadharmaNAmadharmapradhAnAnAmapakrAntadevatAnAmRutavovyApadyante; tena nApo yathAkAlaM devo varShati na vA varShati vikRutaM vA varShati, vAtA nasamyagabhivAnti, kShitirvyApadyate, salilAnyupashuShyanti, oShadhayaH svabhAvaM parihAyApadyantevikRutiM; tata uddhvaMsante janapadAH spRushyAbhyavahAryadoShAt ||20||

tadyathA- yadA vai deshanagaranigamajanapadapradhAnA  dharmamutkramyAdharmeNa prajAMvartayanti, tadAshritopAshritAH paurajanapadA vyavahAropajIvinashca tamadharmamabhivardhayanti,tataH so~adharmaH prasabhaM dharmamantardhatte, tataste~antarhitadharmANo devatAbhirapityajyante; teShAM tathA~antarhitadharmaNAmadharmapradhAnAnAmapakrAntadevatAnAmRutavovyApadyante; tena nApo yathAkAlaM devo varShati na vA varShati vikRutaM vA varShati, vAtA nasamyagabhivAnti, kShitirvyApadyate, salilAnyupashuShyanti, oShadhayaH svabhAvaM parihAyApadyantevikRutiM; tata uddhvaMsante janapadAH spRushyAbhyavahAryadoShAt ||20||

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?’

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]

==== Sinful acts- the cause of war and destruction ====

=== Sinful acts- the cause of war and destruction ===

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तथा शस्त्रप्रभवस्यापि जनपदोद्ध्वंसस्याधर्म एव हेतुर्भवति| येऽतिप्रवृद्धलोभक्रोधमोहमानास्ते दुर्बलानवमत्यात्मस्वजनपरोपघाताय शस्त्रेण परस्परमभिक्रामन्ति, परान् वाऽभिक्रामन्ति, परैर्वाऽभिक्राम्यन्ते||२१||  

तथा शस्त्रप्रभवस्यापि जनपदोद्ध्वंसस्याधर्म एव हेतुर्भवति| येऽतिप्रवृद्धलोभक्रोधमोहमानास्ते दुर्बलानवमत्यात्मस्वजनपरोपघाताय शस्त्रेण परस्परमभिक्रामन्ति, परान् वाऽभिक्रामन्ति, परैर्वाऽभिक्राम्यन्ते||२१||  

tathā śastraprabhavasyāpi janapadōddhvaṁsasyādharma ēva hēturbhavati|  

tathā śastraprabhavasyāpi janapadōddhvaṁsasyādharma ēva hēturbhavati|  

tathA shastraprabhavasyApi janapadoddhvaMsasyAdharma eva heturbhavati|  

tathA shastraprabhavasyApi janapadoddhvaMsasyAdharma eva heturbhavati|  

ye~atipravRuddhalobhakrodhamohamAnAste durbalAnavamatyAtmasvajanaparopaghAtAya shastreNaparasparamabhikrAmanti, parAn vA~abhikrAmanti, parairvA~abhikrAmyante||21||  

ye~atipravRuddhalobhakrodhamohamAnAste durbalAnavamatyAtmasvajanaparopaghAtAya shastreNaparasparamabhikrAmanti, parAn vA~abhikrAmanti, parairvA~abhikrAmyante||21||  

In the same manner, it is unrighteous act alone that is the cause of the destruction of peoples by weapons. Those who suffer from excessive ''lobha'' (greed), ''krodha'' (anger), ''moha'' (attachment), and disregard the weak may start fighting among themselves with weapons and attack either the enemies or get attacked by enemies.  [21]

In the same manner, it is unrighteous act alone that is the cause of the destruction of peoples by weapons. Those who suffer from excessive ''lobha'' (greed), ''krodha'' (anger), ''moha'' (attachment), and disregard the weak may start fighting among themselves with weapons and attack either the enemies or get attacked by enemies.  [21]

==== Sinful acts leading to affliction by demons and curse of sages ====

=== Sinful acts leading to affliction by demons and curse of sages ===

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रक्षोगणादिभिर्वा विधै  र्भूतसङ्घै स्तमधर्ममन्यद्वाऽप्य पचारान्तरम उपलभ्याभिहन्यन्ते||२२||   

रक्षोगणादिभिर्वा विधै  र्भूतसङ्घै स्तमधर्ममन्यद्वाऽप्य पचारान्तरम उपलभ्याभिहन्यन्ते||२२||   

तथाऽभिशापप्रभवस्याप्यधर्म एव हेतुर्भवति| ये लुप्तधर्माणो र्मादपेतास्ते रुवृद्धसिद्धर्षिपूज्यानवमत्याहितान्याचरन्ति; ततस्ताः प्रजा गुर्वादिभिरभिशप्ता भस्मतामुपयान्ति प्रागेवानेकपुरुषकुलविनाशाय, नियतप्रत्ययोपलम्भादनियताश्चापरे  ||२३||  

तथाऽभिशापप्रभवस्याप्यधर्म एव हेतुर्भवति| ये लुप्तधर्माणो र्मादपेतास्ते रुवृद्धसिद्धर्षिपूज्यानवमत्याहितान्याचरन्ति; ततस्ताः प्रजा गुर्वादिभिरभिशप्ता भस्मतामुपयान्ति प्रागेवानेकपुरुषकुलविनाशाय, नियतप्रत्ययोपलम्भादनियताश्चापरे  ||२३||  

rakṣōgaṇādibhirvāvividhairbhūtasaṅghaistamadharmamanyadvā'pyapacārāntaramupalabhyābhihanyantē||22||

rakṣōgaṇādibhirvāvividhairbhūtasaṅghaistamadharmamanyadvā'pyapacārāntaramupalabhyābhihanyantē||22||

tathA~abhishApaprabhavasyApyadharma eva heturbhavati|  

tathA~abhishApaprabhavasyApyadharma eva heturbhavati|  

ye luptadharmANo dharmAdapetAste guruvRuddhasiddharShipUjyAnavamatyAhitAnyAcaranti; tatastAHprajA gurvAdibhirabhishaptA bhasmatAmupayAnti prAgevAnekapuruShakulavinAshAya,niyatapratyayopalambhAdaniyatAshcApare [1] ||23||  

ye luptadharmANo dharmAdapetAste guruvRuddhasiddharShipUjyAnavamatyAhitAnyAcaranti; tatastAHprajA gurvAdibhirabhishaptA bhasmatAmupayAnti prAgevAnekapuruShakulavinAshAya,niyatapratyayopalambhAdaniyatAshcApare [1] ||23||  

People also get destroyed by ''rakshasa'' (demons) or other creatures due to unrighteous or other deviant acts. ''Adharma'' (unrighteousness) is also the cause of diseases caused as a result of curses. Those who get by without performing religious duties or who shirk from their religious duties tend to behave irresponsibly or are disrespectful to the preceptors, elders, the wise, sages and the nobility. Consequently, such people often get cursed by preceptors etc. Such wraths could destroy individuals or communities immediately or at a pre-determined time. [23]

People also get destroyed by ''rakshasa'' (demons) or other creatures due to unrighteous or other deviant acts. ''Adharma'' (unrighteousness) is also the cause of diseases caused as a result of curses. Those who get by without performing religious duties or who shirk from their religious duties tend to behave irresponsibly or are disrespectful to the preceptors, elders, the wise, sages and the nobility. Consequently, such people often get cursed by preceptors etc. Such wraths could destroy individuals or communities immediately or at a pre-determined time. [23]

==== The decrease of virtue and life span by a quarter in each ''Yuga'' (time period) ====

=== The decrease of virtue and life span by a quarter in each ''Yuga'' (time period) ===

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प्रागपि चाधर्मादृते नाशुभोत्पत्तिरन्यतोऽभूत्| आदिकाले ह्यदितिसुतसमौजसोऽतिविमलविपुलप्रभावाः प्रत्यक्षदेवदेवर्षिधर्मयज्ञविधिविधानाः शैलसारसंहतस्थिरशरीराः प्रसन्नवर्णेन्द्रियाः पवनसमबल जवपराक्रमाश्चारुस्फिचोऽभिरूपप्रमाणाकृतिप्रसादोपचयवन्तःसत्यार्जवानृशंस्यदानदमनियमतपोपवासब्रह्मचर्यव्रतपरा व्यपगतभयरागद्वेषमोहलोभक्रोधशोकमानरोगनिद्रातन्द्राश्रमक्लमालस्यपरिग्रहाश्च पुरुषा बभूवुरमितायुषः| तेषामुदारसत्त्वगुणकर्मणामचिन्त्यरसवीर्यविपाकप्रभावगुणसमुदितानि प्रादुर्बभूवुः शस्यानि सर्वगुणसमुदितत्वात् पृथिव्यादीनां कृतयुगस्यादौ| भ्रश्यति तु कृतयुगे केषाञ्चिदत्यादानात् साम्पन्निकानां सत्त्वानां शरीरगौरवमासीत्, शरीरगौरवाच्छ्रमः, श्रमादालस्यम्, आलस्यात् सञ्चयः, सञ्चयात् परिग्रहः, परिग्रहाल्लोभः प्रादुरासीत् कृते| ततस्त्रेतायां लोभादभिद्रोहः, अभिद्रोहानृतवचनम्, अनृतवचनात् कामक्रोधमानद्वेषपारुष्याभिघातभयतापशोकचिन्तोद्वेगादयः प्रवृत्ताः| ततस्त्रेतायां धर्मपादोऽन्तर्धानमगमत्| तस्यान्तर्धानात् युगवर्षप्रमाणस्य पादह्रासः, पृथिव्यादेश्च गुणपादप्रणाशोऽभूत्| तत्प्रणाशकृतश्च शस्यानां स्नेहवैमल्यरसवीर्यविपाकप्रभावगुणपादभ्रांशः| ततस्तानि प्रजाशरीराणि हीयमानगुणपादै राहारविहारैरयथापूर्वमुपष्टभ्यमानान्यग्निमारुतपरीतानि प्राग्व्याधिभिर्ज्वरादिभिराक्रान्तानि|

प्रागपि चाधर्मादृते नाशुभोत्पत्तिरन्यतोऽभूत्| आदिकाले ह्यदितिसुतसमौजसोऽतिविमलविपुलप्रभावाः प्रत्यक्षदेवदेवर्षिधर्मयज्ञविधिविधानाः शैलसारसंहतस्थिरशरीराः प्रसन्नवर्णेन्द्रियाः पवनसमबल जवपराक्रमाश्चारुस्फिचोऽभिरूपप्रमाणाकृतिप्रसादोपचयवन्तःसत्यार्जवानृशंस्यदानदमनियमतपोपवासब्रह्मचर्यव्रतपरा व्यपगतभयरागद्वेषमोहलोभक्रोधशोकमानरोगनिद्रातन्द्राश्रमक्लमालस्यपरिग्रहाश्च पुरुषा बभूवुरमितायुषः| तेषामुदारसत्त्वगुणकर्मणामचिन्त्यरसवीर्यविपाकप्रभावगुणसमुदितानि प्रादुर्बभूवुः शस्यानि सर्वगुणसमुदितत्वात् पृथिव्यादीनां कृतयुगस्यादौ| भ्रश्यति तु कृतयुगे केषाञ्चिदत्यादानात् साम्पन्निकानां सत्त्वानां शरीरगौरवमासीत्, शरीरगौरवाच्छ्रमः, श्रमादालस्यम्, आलस्यात् सञ्चयः, सञ्चयात् परिग्रहः, परिग्रहाल्लोभः प्रादुरासीत् कृते| ततस्त्रेतायां लोभादभिद्रोहः, अभिद्रोहानृतवचनम्, अनृतवचनात् कामक्रोधमानद्वेषपारुष्याभिघातभयतापशोकचिन्तोद्वेगादयः प्रवृत्ताः| ततस्त्रेतायां धर्मपादोऽन्तर्धानमगमत्| तस्यान्तर्धानात् युगवर्षप्रमाणस्य पादह्रासः, पृथिव्यादेश्च गुणपादप्रणाशोऽभूत्| तत्प्रणाशकृतश्च शस्यानां स्नेहवैमल्यरसवीर्यविपाकप्रभावगुणपादभ्रांशः| ततस्तानि प्रजाशरीराणि हीयमानगुणपादै राहारविहारैरयथापूर्वमुपष्टभ्यमानान्यग्निमारुतपरीतानि प्राग्व्याधिभिर्ज्वरादिभिराक्रान्तानि|

एवंवादिनं भगवन्तमग्निवेश उवाच- किन्नु खलु भगवन्! नियतकालप्रमाणमायुः सर्वं न  ति||२८||  

एवंवादिनं भगवन्तमग्निवेश उवाच- किन्नु खलु भगवन्! नियतकालप्रमाणमायुः सर्वं न  ति||२८||  

prāgapi cādharmādr̥tē nāśubhōtpattiranyatō'bhūt|  

prāgapi cādharmādr̥tē nāśubhōtpattiranyatō'bhūt|  

evaMvAdinaM bhagavantamagnivesha uvAca- kinnu khalu bhagavan! niyatakAlapramANamAyuH sarvaMna veti||28||  

evaMvAdinaM bhagavantamagnivesha uvAca- kinnu khalu bhagavan! niyatakAlapramANamAyuH sarvaMna veti||28||  

Even in the earliest of times, calamities never resulted from any factor other than ''adharma'' (unrighteousness).

Even in the earliest of times, calamities never resulted from any factor other than ''adharma'' (unrighteousness).

After lord Atreya’s talk, Agnivesha raised a query- Lord! Is the life span of all individuals predetermined or is it not? [24-28]

After lord Atreya’s talk, Agnivesha raised a query- Lord! Is the life span of all individuals predetermined or is it not? [24-28]

==== Factors determining the life span ====

=== Factors determining the life span ===

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तं भगवानुवाच- इहाग्निवेश! भूतानामायुर्युक्तिमपेक्षते| दैवे पुरुषकारे च स्थितं ह्यस्य बलाबलम्||२९||  

तं भगवानुवाच- इहाग्निवेश! भूतानामायुर्युक्तिमपेक्षते| दैवे पुरुषकारे च स्थितं ह्यस्य बलाबलम्||२९||  

कर्म किञ्चित् क्वचित् काले विपाके नियतं महत्| किञ्चित्त्वकालनियतं प्रत्ययैः प्रतिबोध्यते||३५||  

कर्म किञ्चित् क्वचित् काले विपाके नियतं महत्| किञ्चित्त्वकालनियतं प्रत्ययैः प्रतिबोध्यते||३५||  

taṁ bhagavānuvāca-  

taṁ bhagavānuvāca-  

karma ki~jcit kvacit kAle vipAke niyataM mahat|  

karma ki~jcit kvacit kAle vipAke niyataM mahat|  

ki~jcittvakAlaniyataM pratyayaiH pratibodhyate||35||

ki~jcittvakAlaniyataM pratyayaiH pratibodhyate||35||

Lord Atreya replied, “Agnivesha! 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”.

Lord Atreya replied, “Agnivesha! 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”.

Now listen to the other cause of the pre-determination, or of the life-span. A weak ''daiva'' gets subdued by a strong ''purushakara''. Similarly a strong daiva overshadows one’s ''purushakara'' and because of this, some scholars hold the view that the span of life is invariably predetermined. There are some powerful actions whose implementation takes place at a predetermined time, but there is another kind of action whose implementation is not predetermined and gets manifested in an appropriate atmosphere. [29-35]

Now listen to the other cause of the pre-determination, or of the life-span. A weak ''daiva'' gets subdued by a strong ''purushakara''. Similarly a strong daiva overshadows one’s ''purushakara'' and because of this, some scholars hold the view that the span of life is invariably predetermined. There are some powerful actions whose implementation takes place at a predetermined time, but there is another kind of action whose implementation is not predetermined and gets manifested in an appropriate atmosphere. [29-35]

==== The proof of the indeterminateness of the life span ====

=== The proof of the indeterminateness of the life span ===

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तस्मादुभयदृष्टत्वादेकान्तग्रहणमसाधु| निदर्शनमपि चात्रोदाहरिष्यमः- यदि हि नियतकालप्रमाणमायुः सर्वं स्यात्, तदाऽऽयुष्कामाणां न मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनाद्याः या इष्टयश्च प्रयोज्येरन्; नोद्भ्रान्तचण्डचपलगोजोष्ट्रखरतुरगमहिषादयः पवनादयश्च दुष्टाः परिहार्याः स्युः, न प्रपातगिरिविषमदुर्गाम्बुवेगाः, तथा न प्रमत्तोन्मत्तोद्भान्तचण्डचपलमोहलोभाकुलमतयः, नारयः, न प्रवृद्धोऽग्निः, च विविधविषाश्रयाः रीसृपोरगादयः, न साहसं, नादेशकालचर्या, न नरेन्द्रप्रकोप ति; एवमादयो हि भावा नाभावकराः स्युः, आयुषः सर्वस्य नियतकालप्रमाणत्वात्|न चानभ्यस्ताकालमरणभयनिवारकाणामकालमरणभयमागच्छेत् प्रणिनां, व्यर्थाश्चारम्भकथाप्रयोगबुद्धयः स्युर्महर्षीणां रसायनाधिकारे, नापीन्द्रो नियतायुषं शत्रुं वज्रेणाभिहन्यात्, नाश्विनावार्तं भेषजेनोपपादयेतां  , न महर्षयो यथेष्टमायुस्तपसा प्राप्नुयुः, न च विदितवेदितव्या महर्षयः ससुरेशाः सम्यक् पश्येयुरुपदिशेयुराचरेयुर्वा| अपि च सर्वचक्षुषामेतत् परं यदैन्द्रं चक्षुः  , इदं चाप्यस्माकं तेन प्रत्यक्षं; यथा- पुरुषसहस्राणामुत्थायोत्थायाहवं  

तस्मादुभयदृष्टत्वादेकान्तग्रहणमसाधु| निदर्शनमपि चात्रोदाहरिष्यमः- यदि हि नियतकालप्रमाणमायुः सर्वं स्यात्, तदाऽऽयुष्कामाणां न मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनाद्याः या इष्टयश्च प्रयोज्येरन्; नोद्भ्रान्तचण्डचपलगोजोष्ट्रखरतुरगमहिषादयः पवनादयश्च दुष्टाः परिहार्याः स्युः, न प्रपातगिरिविषमदुर्गाम्बुवेगाः, तथा न प्रमत्तोन्मत्तोद्भान्तचण्डचपलमोहलोभाकुलमतयः, नारयः, न प्रवृद्धोऽग्निः, च विविधविषाश्रयाः रीसृपोरगादयः, न साहसं, नादेशकालचर्या, न नरेन्द्रप्रकोप ति; एवमादयो हि भावा नाभावकराः स्युः, आयुषः सर्वस्य नियतकालप्रमाणत्वात्|न चानभ्यस्ताकालमरणभयनिवारकाणामकालमरणभयमागच्छेत् प्रणिनां, व्यर्थाश्चारम्भकथाप्रयोगबुद्धयः स्युर्महर्षीणां रसायनाधिकारे, नापीन्द्रो नियतायुषं शत्रुं वज्रेणाभिहन्यात्, नाश्विनावार्तं भेषजेनोपपादयेतां  , न महर्षयो यथेष्टमायुस्तपसा प्राप्नुयुः, न च विदितवेदितव्या महर्षयः ससुरेशाः सम्यक् पश्येयुरुपदिशेयुराचरेयुर्वा| अपि च सर्वचक्षुषामेतत् परं यदैन्द्रं चक्षुः  , इदं चाप्यस्माकं तेन प्रत्यक्षं; यथा- पुरुषसहस्राणामुत्थायोत्थायाहवं  

कुर्वतामकुर्वतां चातुल्यायुष्ट्वं, तथा जातमात्राणामप्रतीकारात् प्रतीकाराच्च, अविषविषप्राशिनां चाप्यतुल्यायुष्ट्वमेव, न च तुल्यो योगक्षेम उदपानघटानां चित्रघटानां चोत्सीदतां; तस्माद्धितोपचारमूलं जीवितम्, अतो विपर्ययान्मृत्युः| अपि च देशकालात्मगुणविपरीतानां कर्मणामाहारविकाराणां च क्रमोपयोगः  सम्यक्, त्यागः सर्वस्य  चातियोगायोगमिथ्यायोगानां, सर्वातियोगसन्धारणम्  , असन्धारणमुदीर्णानां च गतिमतां, साहसानां च वर्जनम्, आरोग्यानुवृत्तौ हेतुमुपलभामहे सम्यगुपदिशामः सम्यक् पश्यामश्चेति||३६||  

कुर्वतामकुर्वतां चातुल्यायुष्ट्वं, तथा जातमात्राणामप्रतीकारात् प्रतीकाराच्च, अविषविषप्राशिनां चाप्यतुल्यायुष्ट्वमेव, न च तुल्यो योगक्षेम उदपानघटानां चित्रघटानां चोत्सीदतां; तस्माद्धितोपचारमूलं जीवितम्, अतो विपर्ययान्मृत्युः| अपि च देशकालात्मगुणविपरीतानां कर्मणामाहारविकाराणां च क्रमोपयोगः  सम्यक्, त्यागः सर्वस्य  चातियोगायोगमिथ्यायोगानां, सर्वातियोगसन्धारणम्  , असन्धारणमुदीर्णानां च गतिमतां, साहसानां च वर्जनम्, आरोग्यानुवृत्तौ हेतुमुपलभामहे सम्यगुपदिशामः सम्यक् पश्यामश्चेति||३६||  

tasmādubhayadr̥ṣṭatvādēkāntagrahaṇamasādhu|  

tasmādubhayadr̥ṣṭatvādēkāntagrahaṇamasādhu|  

api ca sarvacakShuShAmetat paraM yadaindraM cakShuH, idaM cApyasmAkaM tena pratyakShaM; yathA-puruShasahasrANAmutthAyotthAyAhavaM  kurvatAmakurvatAM cAtulyAyuShTvaM, tathAjAtamAtrANAmapratIkArAt pratIkArAcca, aviShaviShaprAshinAM cApyatulyAyuShTvameva, na ca tulyoyogakShema udapAnaghaTAnAM citraghaTAnAM cotsIdatAM; tasmAddhitopacAramUlaM jIvitam, atoviparyayAnmRutyuH|  

api ca sarvacakShuShAmetat paraM yadaindraM cakShuH, idaM cApyasmAkaM tena pratyakShaM; yathA-puruShasahasrANAmutthAyotthAyAhavaM  kurvatAmakurvatAM cAtulyAyuShTvaM, tathAjAtamAtrANAmapratIkArAt pratIkArAcca, aviShaviShaprAshinAM cApyatulyAyuShTvameva, na ca tulyoyogakShema udapAnaghaTAnAM citraghaTAnAM cotsIdatAM; tasmAddhitopacAramUlaM jIvitam, atoviparyayAnmRutyuH|  

api ca deshakAlAtmaguNaviparItAnAM karmaNAmAhAravikArANAM ca kramopayogaH  samyak, tyAgaHsarvasya cAtiyogAyogamithyAyogAnAM, sarvAtiyogasandhAraNam, asandhAraNamudIrNAnAM cagatimatAM, sAhasAnAM ca varjanam, ArogyAnuvRuttau hetumupalabhAmahe samyagupadishAmaH samyakpashyAmashceti||36||

api ca deshakAlAtmaguNaviparItAnAM karmaNAmAhAravikArANAM ca kramopayogaH  samyak, tyAgaHsarvasya cAtiyogAyogamithyAyogAnAM, sarvAtiyogasandhAraNam, asandhAraNamudIrNAnAM cagatimatAM, sAhasAnAM ca varjanam, ArogyAnuvRuttau hetumupalabhAmahe samyagupadishAmaH samyakpashyAmashceti||36||

   

  </div></div>

 

Since, as explained in the preceding verse, life is of two kinds (''daiva'' and ''purushakara'') and they play their roles in the determination of the span of life, it is not desirable to debate which of these is responsible for ''janapadodhvansa'', when a calamity occurs. We wish to explain this point with the following illustration. If the life-span in every case were predetermined, then none would be found to seek longevity by means of acts such as incantation (chanting ''mantra''), wearing amulets, propitiation, sacrifices, offerings, oblations, regimen, atonement (''prayaschitta''), fasting and other purgative therapies, benedictory rites, genuflexion (the act of bending the knee in worship), pilgrimages and sacrificial rites. People would not feel the need to avoid getting excited, or anxious or protect themselves from running cows, marauding hordes of elephants, camels, donkeys, horses, buffalos, tornados and hurricanes, cataracts (large waterfall), mountains, uneven and difficult places, and strong water currents. One would not abstain from the company of men who are drunk and insane, or in fierce and unstable states or those inflicted by infatuation and greed, enemies, or raging fire. One would not be afraid of various kind of venomous reptiles and serpents, or shirk from committing rash acts, behavior that is not suited to the place and time, and acts that cause displeasure to king and the state. In short, no one would be afraid of anything if  all life forms were to be of predetermined duration. Though predetermined death causes fear to those who have not made use of prophylactic measures which ward off such fear. Introductory propositions, stories, recipes and theories propounded by sages become meaningless in situations where death is predetermined. Not even Indra would have been able to kill his enemies with the help of his formidable ''vajra'' if everyone were to have pre-determined life span, and neither could the Ashwins have healed anyone with their medicines.

Since, as explained in the preceding verse, life is of two kinds (''daiva'' and ''purushakara'') and they play their roles in the determination of the span of life, it is not desirable to debate which of these is responsible for ''janapadodhvansa'', when a calamity occurs. We wish to explain this point with the following illustration. If the life-span in every case were predetermined, then none would be found to seek longevity by means of acts such as incantation (chanting ''mantra''), wearing amulets, propitiation, sacrifices, offerings, oblations, regimen, atonement (''prayaschitta''), fasting and other purgative therapies, benedictory rites, genuflexion (the act of bending the knee in worship), pilgrimages and sacrificial rites. People would not feel the need to avoid getting excited, or anxious or protect themselves from running cows, marauding hordes of elephants, camels, donkeys, horses, buffalos, tornados and hurricanes, cataracts (large waterfall), mountains, uneven and difficult places, and strong water currents. One would not abstain from the company of men who are drunk and insane, or in fierce and unstable states or those inflicted by infatuation and greed, enemies, or raging fire. One would not be afraid of various kind of venomous reptiles and serpents, or shirk from committing rash acts, behavior that is not suited to the place and time, and acts that cause displeasure to king and the state. In short, no one would be afraid of anything if  all life forms were to be of predetermined duration. Though predetermined death causes fear to those who have not made use of prophylactic measures which ward off such fear. Introductory propositions, stories, recipes and theories propounded by sages become meaningless in situations where death is predetermined. Not even Indra would have been able to kill his enemies with the help of his formidable ''vajra'' if everyone were to have pre-determined life span, and neither could the Ashwins have healed anyone with their medicines.

One should abstain from excessive, negative and perverted use of time, actions, and senses. It is important to control emotions, not suppress natural urges (to pass bodily wastes), and avoid over-exertion. One should resort to the right and gradual habituation (and not a rapid or quick adoption) to behavior and dietetic articles which are antagonistic to the prevailing region, season and one’s own constitution. We know, and therefore we properly advise and observe the above mentioned factors for the maintenance of health. [36]

One should abstain from excessive, negative and perverted use of time, actions, and senses. It is important to control emotions, not suppress natural urges (to pass bodily wastes), and avoid over-exertion. One should resort to the right and gradual habituation (and not a rapid or quick adoption) to behavior and dietetic articles which are antagonistic to the prevailing region, season and one’s own constitution. We know, and therefore we properly advise and observe the above mentioned factors for the maintenance of health. [36]

==== Timely and untimely death ====

=== Timely and untimely death ===

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परमग्निवेश उवाच- एवं सत्यनियतकालप्रमाणायुषां भगवन्! कथं कालमृत्युरकालमृत्युर्वाभवतीति||३७||  

परमग्निवेश उवाच- एवं सत्यनियतकालप्रमाणायुषां भगवन्! कथं कालमृत्युरकालमृत्युर्वाभवतीति||३७||  

श्रूयतामग्निवेश! यथा यानसमायुक्तोऽक्षः प्रकृत्यैवाक्षगुणैरुपेतः स च सर्वगुणोपपन्नो वाह्यमानो यथाकालं स्वप्रमाणक्षयादेवावसानं गच्छेत्, तथाऽऽयुः शरीरोपगतं बलवत्प्रकृत्या यथावदुपचर्यमाणं स्वप्रमाणक्षयादेवावसानं गच्छति; स मृत्युः काले| यथा च स एवाक्षोऽतिभाराधिष्ठितत्वाद्विषमपथादपथादक्षचक्रभङ्गाद्वाह्यवाहकदोषादणिमोक्षादनुपाङ्गात् पर्यसनाच्चान्तराऽवसानमापद्यते, तथाऽऽयुरप्ययथाबलमारम्भादयथाग्न्यभ्यवहरणाद्विषमाभ्यावहरणाद्विषमशरीरन्यासादतिमैथुनासत्संश्रयादुदीर्ण- वेगविनिग्रहाद्विधार्यवेगाविधारणाद्भूतविषवाय्वग्न्युपतापादभिघातादाहारप्रतीकारविवर्जनाच्चान्तराऽसानमापद्यते, स मृत्युरकाले; तथा ज्वरादीनप्यातङ्कान्मिथ्योपचरितानकालमृत्यून् पश्याम इति||३८||  

श्रूयतामग्निवेश! यथा यानसमायुक्तोऽक्षः प्रकृत्यैवाक्षगुणैरुपेतः स च सर्वगुणोपपन्नो वाह्यमानो यथाकालं स्वप्रमाणक्षयादेवावसानं गच्छेत्, तथाऽऽयुः शरीरोपगतं बलवत्प्रकृत्या यथावदुपचर्यमाणं स्वप्रमाणक्षयादेवावसानं गच्छति; स मृत्युः काले| यथा च स एवाक्षोऽतिभाराधिष्ठितत्वाद्विषमपथादपथादक्षचक्रभङ्गाद्वाह्यवाहकदोषादणिमोक्षादनुपाङ्गात् पर्यसनाच्चान्तराऽवसानमापद्यते, तथाऽऽयुरप्ययथाबलमारम्भादयथाग्न्यभ्यवहरणाद्विषमाभ्यावहरणाद्विषमशरीरन्यासादतिमैथुनासत्संश्रयादुदीर्ण- वेगविनिग्रहाद्विधार्यवेगाविधारणाद्भूतविषवाय्वग्न्युपतापादभिघातादाहारप्रतीकारविवर्जनाच्चान्तराऽसानमापद्यते, स मृत्युरकाले; तथा ज्वरादीनप्यातङ्कान्मिथ्योपचरितानकालमृत्यून् पश्याम इति||३८||  

ataḥ paramagnivēśa uvāca- ēvaṁ satyaniyatakālapramāṇāyuṣāṁ bhagavan! kathaṁ kālamr̥tyurakālamr̥tyurvābhavatīti||37||

ataḥ paramagnivēśa uvāca- ēvaṁ satyaniyatakālapramāṇāyuṣāṁ bhagavan! kathaṁ kālamr̥tyurakālamr̥tyurvābhavatīti||37||

shrUyatAmagnivesha! yathA yAnasamAyukto~akShaH prakRutyaivAkShaguNairupetaH sa ca sarvaguNopapanno vAhyamAnoyathAkAlaM svapramANakShayAdevAvasAnaM gacchet, tathA~a~ayuH sharIropagataM balavatprakRutyA yathAvadupacaryamANaMsvapramANakShayAdevAvasAnaM gacchati; sa mRutyuH kAle|  

shrUyatAmagnivesha! yathA yAnasamAyukto~akShaH prakRutyaivAkShaguNairupetaH sa ca sarvaguNopapanno vAhyamAnoyathAkAlaM svapramANakShayAdevAvasAnaM gacchet, tathA~a~ayuH sharIropagataM balavatprakRutyA yathAvadupacaryamANaMsvapramANakShayAdevAvasAnaM gacchati; sa mRutyuH kAle|  

yathA ca sa evAkSho~atibhArAdhiShThitatvAdviShamapathAdapathAdakShacakrabha~ggAdvAhyavAhakadoShAdaNimokShAdanupA~ggAtparyasanAccAntarA~avasAnamApadyate,tathA~a~ayurapyayathAbalamArambhAdayathAgnyabhyavaharaNAdviShamAbhyAvaharaNAdviShamasharIranyAsAdatimaithunAdasatsaMshrayAdudIrNa-vegavinigrahAdvidhAryavegAvidhAraNAdbhUtaviShavAyvagnyupatApAdabhighAtAdAhArapratIkAravivarjanAccAntarA~avasAnamApadyate, samRutyurakAle; tathA jvarAdInapyAta~gkAnmithyopacaritAnakAlamRutyUn pashyAma iti||38||  

yathA ca sa evAkSho~atibhArAdhiShThitatvAdviShamapathAdapathAdakShacakrabha~ggAdvAhyavAhakadoShAdaNimokShAdanupA~ggAtparyasanAccAntarA~avasAnamApadyate,tathA~a~ayurapyayathAbalamArambhAdayathAgnyabhyavaharaNAdviShamAbhyAvaharaNAdviShamasharIranyAsAdatimaithunAdasatsaMshrayAdudIrNa-vegavinigrahAdvidhAryavegAvidhAraNAdbhUtaviShavAyvagnyupatApAdabhighAtAdAhArapratIkAravivarjanAccAntarA~avasAnamApadyate, samRutyurakAle; tathA jvarAdInapyAta~gkAnmithyopacaritAnakAlamRutyUn pashyAma iti||38||  

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 ''akalamrityu'' (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]

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

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

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अथाग्निवेशः पप्रच्छ- किन्नु खलु भगवन्! ज्वरितेभ्यः पानीयमुष्णं प्रयच्छन्ति भिषजो भूयिष्ठं न तथा शीतम्, अस्ति च शीतसाध्योऽपि धातुर्ज्वरकर इति||३९||  

अथाग्निवेशः पप्रच्छ- किन्नु खलु भगवन्! ज्वरितेभ्यः पानीयमुष्णं प्रयच्छन्ति भिषजो भूयिष्ठं न तथा शीतम्, अस्ति च शीतसाध्योऽपि धातुर्ज्वरकर इति||३९||  

तमुवाच भगवानात्रेयः- ज्वरितस्य कायसमुत्थानदेशकालानभिसमीक्ष्य पाचनार्थं पानीयमुष्णं प्रयच्छन्ति भिषजः| ज्वरो ह्यामाशयसमुत्थः, प्रायो भेषजानि चामाशयसमुत्थानां विकाराणां पाचनवमनापतर्पणसमर्थानि  भवन्ति; पाचनार्थं च पानीयमुष्णं, तस्मादेतज्ज्वरितेभ्यः प्रयच्छन्ति भिषजो भूयिष्ठम्| तद्धि तेषां पीतं वातमनुलोमयति, अग्निं चोदर्यमुदीरयति, क्षिप्रं जरां गच्छति, श्लेष्माणं परिशोषयति, स्वल्पमपि च पीतं तृष्णाप्रशमनायोपकल्पते; तथायुक्तमपि चैतन्नात्यर्थोत्सन्नपित्ते ज्वरे सदाहभ्रमप्रलापातिसारे वा प्रदेयम्, उष्णेन हि दाहभ्रमप्रलापातिसारा भूयोऽभिवर्धन्ते, शीतेन चोपशाम्यन्तीति||४०||  

तमुवाच भगवानात्रेयः- ज्वरितस्य कायसमुत्थानदेशकालानभिसमीक्ष्य पाचनार्थं पानीयमुष्णं प्रयच्छन्ति भिषजः| ज्वरो ह्यामाशयसमुत्थः, प्रायो भेषजानि चामाशयसमुत्थानां विकाराणां पाचनवमनापतर्पणसमर्थानि  भवन्ति; पाचनार्थं च पानीयमुष्णं, तस्मादेतज्ज्वरितेभ्यः प्रयच्छन्ति भिषजो भूयिष्ठम्| तद्धि तेषां पीतं वातमनुलोमयति, अग्निं चोदर्यमुदीरयति, क्षिप्रं जरां गच्छति, श्लेष्माणं परिशोषयति, स्वल्पमपि च पीतं तृष्णाप्रशमनायोपकल्पते; तथायुक्तमपि चैतन्नात्यर्थोत्सन्नपित्ते ज्वरे सदाहभ्रमप्रलापातिसारे वा प्रदेयम्, उष्णेन हि दाहभ्रमप्रलापातिसारा भूयोऽभिवर्धन्ते, शीतेन चोपशाम्यन्तीति||४०||  

athāgnivēśaḥ papraccha- kinnu khalu bhagavan! jvaritēbhyaḥ pānīyamuṣṇaṁ prayacchanti bhiṣajōbhūyiṣṭhaṁ na tathā śītam, asti ca śītasādhyō'pi dhāturjvarakara iti||39||  

athāgnivēśaḥ papraccha- kinnu khalu bhagavan! jvaritēbhyaḥ pānīyamuṣṇaṁ prayacchanti bhiṣajōbhūyiṣṭhaṁ na tathā śītam, asti ca śītasādhyō'pi dhāturjvarakara iti||39||  

jvaro hyAmAshayasamutthaH, prAyo bheShajAni cAmAshayasamutthAnAM vikArANAMpAcanavamanApatarpaNasamarthAni  bhavanti; pAcanArthaM ca pAnIyamuShNaM,tasmAdetajjvaritebhyaH prayacchanti bhiShajo bhUyiShTham|  

jvaro hyAmAshayasamutthaH, prAyo bheShajAni cAmAshayasamutthAnAM vikArANAMpAcanavamanApatarpaNasamarthAni  bhavanti; pAcanArthaM ca pAnIyamuShNaM,tasmAdetajjvaritebhyaH prayacchanti bhiShajo bhUyiShTham|  

taddhi teShAM pItaM vAtamanulomayati, agniM codaryamudIrayati, kShipraM jarAM gacchati,shleShmANaM parishoShayati, svalpamapi ca pItaM tRuShNAprashamanAyopakalpate; tathAyuktamapicaitannAtyarthotsannapitte jvare sadAhabhramapralApAtisAre vA pradeyam, uShNena hidAhabhramapralApAtisArA bhUyo~abhivardhante, shItena copashAmyantIti||40||  

taddhi teShAM pItaM vAtamanulomayati, agniM codaryamudIrayati, kShipraM jarAM gacchati,shleShmANaM parishoShayati, svalpamapi ca pItaM tRuShNAprashamanAyopakalpate; tathAyuktamapicaitannAtyarthotsannapitte jvare sadAhabhramapralApAtisAre vA pradeyam, uShNena hidAhabhramapralApAtisArA bhUyo~abhivardhante, shItena copashAmyantIti||40||  

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)’

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]

भवति चात्र-

भवति चात्र-

एवमितरेषामपि व्याधीनां निदानविपरीतं भेषजं भवति; यथा- अपतर्पणनिमित्तानां व्याधीनां नान्तरेण पूरणमस्ति शान्तिः, तथा पूरणनिमित्तानां व्याधीनां नान्तरेणापतर्पणम्||४२||

एवमितरेषामपि व्याधीनां निदानविपरीतं भेषजं भवति; यथा- अपतर्पणनिमित्तानां व्याधीनां नान्तरेण पूरणमस्ति शान्तिः, तथा पूरणनिमित्तानां व्याधीनां नान्तरेणापतर्पणम्||४२||

bhavati cātra-  

bhavati cātra-  

evamitareShAmapi vyAdhInAM nidAnaviparItaM bheShajaM bhavati; yathA- apatarpaNanimittAnAMvyAdhInAM nAntareNa pUraNamasti shAntiH, tathA pUraNanimittAnAM vyAdhInAMnAntareNApatarpaNam||42||  

evamitareShAmapi vyAdhInAM nidAnaviparItaM bheShajaM bhavati; yathA- apatarpaNanimittAnAMvyAdhInAM nAntareNa pUraNamasti shAntiH, tathA pUraNanimittAnAM vyAdhInAMnAntareNApatarpaNam||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]

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]

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

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

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अपतर्पणमपि च त्रिविधं- लङ्घनं, लङ्घनपाचनं, दोषावसेचनं चेति||४३||  

अपतर्पणमपि च त्रिविधं- लङ्घनं, लङ्घनपाचनं, दोषावसेचनं चेति||४३||  

दोषावसेचनमन्यद्वा भेषजं प्राप्तकालमप्यातुरस्य नैवंविधस्य कुर्यात्| तद्यथा- अनपवादप्रतीकारस्याधनस्यापरिचारकस्य  वैद्यमानिनश्चण्डस्यासूयकस्य तीव्राधर्मारुचेरतिक्षीणबलमांसशोणितस्यासाध्यरोगोपहतस्य मुमूर्षुलिङ्गान्वितस्य चेति| एवंविधं ह्यातुरमुपचरन् भिषक् पापीयसाऽयशसा योगमृच्छतीति||४५||  

दोषावसेचनमन्यद्वा भेषजं प्राप्तकालमप्यातुरस्य नैवंविधस्य कुर्यात्| तद्यथा- अनपवादप्रतीकारस्याधनस्यापरिचारकस्य  वैद्यमानिनश्चण्डस्यासूयकस्य तीव्राधर्मारुचेरतिक्षीणबलमांसशोणितस्यासाध्यरोगोपहतस्य मुमूर्षुलिङ्गान्वितस्य चेति| एवंविधं ह्यातुरमुपचरन् भिषक् पापीयसाऽयशसा योगमृच्छतीति||४५||  

apatarpaṇamapi ca trividhaṁ- laṅghanaṁ, laṅghanapācanaṁ, dōṣāvasēcanaṁ cēti||43||  

apatarpaṇamapi ca trividhaṁ- laṅghanaṁ, laṅghanapācanaṁ, dōṣāvasēcanaṁ cēti||43||  

tadyathA- anapavAdapratIkArasyAdhanasyAparicArakasya [1] vaidyamAninashcaNDasyAsUyakasyatIvrAdharmAruceratikShINabalamAMsashoNitasyAsAdhyarogopahatasya mumUrShuli~ggAnvitasya ceti|  

tadyathA- anapavAdapratIkArasyAdhanasyAparicArakasya [1] vaidyamAninashcaNDasyAsUyakasyatIvrAdharmAruceratikShINabalamAMsashoNitasyAsAdhyarogopahatasya mumUrShuli~ggAnvitasya ceti|  

evaMvidhaM hyAturamupacaran bhiShak pApIyasA~ayashasA yogamRucchatIti||45||

evaMvidhaM hyAturamupacaran bhiShak pApIyasA~ayashasA yogamRucchatIti||45||

''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 ''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]].)

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 ''doshas''. There is no remedy for overflowing of a pool except for creating a breach in its field barrier.

===== 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]

==== Types of land ====

=== Types of land ===

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भवति चात्र- तदात्वे चानुबन्धे वा यस्य स्यादशुभं फलम्| कर्मणस्तन्न कर्तव्यमेतद्बुद्धिमतां मतम्||४६||  

भवति चात्र- तदात्वे चानुबन्धे वा यस्य स्यादशुभं फलम्| कर्मणस्तन्न कर्तव्यमेतद्बुद्धिमतां मतम्||४६||  

प्रचुरोदकवृक्षो यो निवातो दुर्लभातपः| अनूपो बहुदोषश्च, समः साधारणो मतः)||४८||  

प्रचुरोदकवृक्षो यो निवातो दुर्लभातपः| अनूपो बहुदोषश्च, समः साधारणो मतः)||४८||  

bhavati cātra-  

bhavati cātra-  

pracurodakavRukSho yo nivAto durlabhAtapaH|  

pracurodakavRukSho yo nivAto durlabhAtapaH|  

anUpo bahudoShashca, samaH sAdhAraNo mataH)||48||  

anUpo bahudoShashca, samaH sAdhAraNo mataH)||48||  

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 ''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]

तत्र श्लोकाः- पूर्वरूपाणि सामान्या हेतवः सस्वलक्षणाः| देशोद्ध्वंसस्य भैषज्यं हेतूनां मूलमेव च||४९||  

 

तत्र श्लोकाः-  

पूर्वरूपाणि सामान्या हेतवः सस्वलक्षणाः| देशोद्ध्वंसस्य भैषज्यं हेतूनां मूलमेव च||४९||  

प्राग्विकारसमुत्पत्तिरायुषश्च क्षयक्रमः| मरणं प्रति भूतानां कालाकालविनिश्चयः||५०||  

प्राग्विकारसमुत्पत्तिरायुषश्च क्षयक्रमः| मरणं प्रति भूतानां कालाकालविनिश्चयः||५०||  

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने जनपदोद्ध्वंसनीयविमानं नाम तृतीयोऽध्यायः||३||

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते विमानस्थाने जनपदोद्ध्वंसनीयविमानं नाम तृतीयोऽध्यायः||३||

tatra ślōkāḥ-  

tatra ślōkāḥ-  

tadAtreyo~agniveshAya nikhilaM sarvamuktavAn|  

tadAtreyo~agniveshAya nikhilaM sarvamuktavAn|  

deshoddhvaMsanimittIye vimAne munisattamaH||52||

deshoddhvaMsanimittIye vimAne munisattamaH||52||

To sum up, premonitory signs and symptoms that precede destruction of communities, environmental factors that cause such calamities (along with their individual characteristics),  remedial measures , sources of the destructive causes, origin of diseases in ancient period, the order of gradual diminution in the life-span, the determination of timely and untimely death, cause of premature death, selection of treatment to achieve success, and the reason for not treating a particular patient  - all these aspects have been expounded in the form of a dialogue between Lord Atreya and Agnivesha in this chapter on janapadodhwansa (destruction of communities).

To sum up, premonitory signs and symptoms that precede destruction of communities, environmental factors that cause such calamities (along with their individual characteristics),  remedial measures , sources of the destructive causes, origin of diseases in ancient period, the order of gradual diminution in the life-span, the determination of timely and untimely death, cause of premature death, selection of treatment to achieve success, and the reason for not treating a particular patient  - all these aspects have been expounded in the form of a dialogue between Lord Atreya and Agnivesha in this chapter on janapadodhwansa (destruction of communities).

Thus ends the third chapter on janapadodhwansa of the vimana section , composed by Agnivesha and redacted by Charaka. [49-52]

Thus ends the third chapter on janapadodhwansa of the vimana section , composed by Agnivesha and redacted by Charaka. [49-52]

=== ''Tattva Vimarsha'' ===

== Tattva Vimarsha (Fundamental Principles) ==

* ''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.

* ''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 ''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''.

=== ''Vidhi Vimarsha'' ===

== Vidhi Vimarsha (Applied Inferences) ==

The ''janapadas'' (Sanskrit: जनपद) were the major realms, republics or kingdoms of ''vedic'' (Iron Age) India. By the 6th century BC, they were divided into sixteen classical ''mahajanapadas''. The term ''janapada'' is a compound (or ''tatpurusha'') term, comprising of ''jana'' (people or subjects) and ''pada'' (foot). From its earliest attestations, the word has multiple meanings, and depending upon the context, could mean a community, a realm, or a population. ''Janapadas'' could also mean gathering places of men, merchants, artisans and craftsmen akin to a marketplace or town surrounded by hamlets and villages. A ''janapadin'' is the ruler of a ''janapada''.

The ''janapadas'' (Sanskrit: जनपद) were the major realms, republics or kingdoms of ''vedic'' (Iron Age) India. By the 6th century BC, they were divided into sixteen classical ''mahajanapadas''. The term ''janapada'' is a compound (or ''tatpurusha'') term, comprising of ''jana'' (people or subjects) and ''pada'' (foot). From its earliest attestations, the word has multiple meanings, and depending upon the context, could mean a community, a realm, or a population. ''Janapadas'' could also mean gathering places of men, merchants, artisans and craftsmen akin to a marketplace or town surrounded by hamlets and villages. A ''janapadin'' is the ruler of a ''janapada''.

Diseases in nature may manifest in the form of epidemic, endemic and pandemic. Epidemics defined as an occurrence of disease that is temporarily of high prevalence or a widespread occurrence of an infectious disease in a community at a particular time. An epidemic occurring over a wide geographical area (e.g., worldwide) is called pandemic. Endemic is a state of disease or condition regularly found among particular people or in a certain area.

Diseases in nature may manifest in the form of epidemic, endemic and pandemic. Epidemics defined as an occurrence of disease that is temporary of high prevalence or a widespread occurrence of an infectious disease in a community at a particular time. An epidemic occurring over a wide geographical area (e.g., worldwide) is called pandemic. Endemic is a state of disease or condition regularly found among particular people or in a certain area.

Over the centuries, many epidemic diseases have wiped out huge portions of populations. From cholera and small pox to the plague (Black Death) and influenza, the wide and rapid spread of diseases has decimated population many times over the ages.  [1-2]

Over the centuries, many epidemic diseases have wiped out huge portions of populations. From cholera and small pox to the plague (Black Death) and influenza, the wide and rapid spread of diseases has decimated population many times over the ages.  [1-2]