Changes

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

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

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

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

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

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

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

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

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

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

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

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