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|title=Janapadodhvansaniya Vimana

|title=Janapadodhvansaniya Vimana

|type=article

|type=article

}}

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

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

{{Infobox

{{Infobox

|data7  = Panja A.

|data7  = Panja A.

|label8 = Editors

|label8 = Editors

|data8  = Pol A., Deole Y.S., Basisht G.

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

|label9 = Year of publication  

|label9 = Year of publication  

|data9 =  2020

|data9 =  2020

}}

}}

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

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

 

<p style="text-align:justify;">This chapter describes causes of environmental calamities leading to annihilation of communities (not limited to epidemics), along with their remedial measures. The queries and solutions about effects of afflictions caused due to such calamities on individuals whose constitution, immunity, lifestyle adaptations are “different”. Any contamination of four factors - [[vayu]] (air), [[jala]] (water), desha (land), and kala (season) - results in outbreak of epidemics. To manage these outbreaks, one has to get hold of drugs that are potent in all aspects (rasa, [[guna]], virya, vipaka etc.) well before any outbreak. Per [[Ayurveda]], sins of the present life or the misdeeds of the past life are the root cause of the vitiation of these four etiological factors of epidemics. Negative emotions like greed, anger, ego, mutual fight, and curses of the wise and the learned can destroy mankind. Characteristics of vitiated (polluted) [[vayu]], [[jala]], desha and kala were explained. Life-span of the individual depends on the daiva (predetermined based on the deeds of past life) and purushakara (human efforts in the present life). Administration of cold substances to cure diseases caused by heat or hot substances, and vice versa, was also discussed in the context of jwara and this principle is applicable to other diseases also. All therapies are broadly classified into two categories i.e., apatarpana (depletion therapy) and [[brimhana]] (nourishment therapy). Apatarpana (depletion therapy) includes of [[langhana]] (reducing therapy), [[langhana]]- [[pachana]] (reducing therapy and digestion of amadosha), and [[dosha]]vasechana (elimination of [[dosha]]). Patients who are unsuitable for shodhana (elimination therapy) is also highlighted. </p>

<div style="text-align:justify;">This chapter describes causes of environmental calamities leading to annihilation of communities (not limited to epidemics), along with their remedial measures. The queries and solutions about effects of afflictions caused due to such calamities on individuals whose constitution, immunity, lifestyle adaptations are “different”. Any contamination of four factors - [[vayu]] (air), [[jala]] (water), desha (land), and kala (season) - results in outbreak of epidemics. To manage these outbreaks, one has to get hold of drugs that are potent in all aspects (rasa, [[guna]], virya, vipaka etc.) well before any outbreak. Per [[Ayurveda]], sins of the present life or the misdeeds of the past life are the root cause of the vitiation of these four etiological factors of epidemics. Negative emotions like greed, anger, ego, mutual fight, and curses of the wise and the learned can destroy mankind. Characteristics of vitiated (polluted) [[vayu]], [[jala]], desha and kala were explained. Life-span of the individual depends on the daiva (predetermined based on the deeds of past life) and purushakara (human efforts in the present life). Administration of cold substances to cure diseases caused by heat or hot substances, and vice versa, was also discussed in the context of jwara and this principle is applicable to other diseases also. All therapies are broadly classified into two categories i.e., apatarpana (depletion therapy) and [[brimhana]] (nourishment therapy). Apatarpana (depletion therapy) includes of [[langhana]] (reducing therapy), [[langhana]]- [[pachana]] (reducing therapy and digestion of amadosha), and [[dosha]]vasechana (elimination of [[dosha]]). Patients who are unsuitable for shodhana (elimination therapy) is also highlighted. </div>

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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== References ==

== References ==