Changes

==== रक्षोगणादि ॥ Rakshoganadi (Evil spirits) ====

==== रक्षोगणादि ॥ Rakshoganadi (Evil spirits) ====

The term Raksha is explained by the commentator Chakrapani as Rakshasadi <ref>Commentary by Chakrapani on Charaka samhita (Vimanasthanam adhyaya 3 Sutram 22)</ref>. While explaining the management of Unmada (~Psychosis) Charaka has mentioned this term ‘Raksha’ again.<ref>Chakrapani Commentary of Charaka Samhita (Chikitsasthanam Adhyaya 9 Sutram 16)</ref> Commentary by Chakrapani on this term indicates that, the term ‘Raksha’ encompasses Rakshas and Brahma rakshasas. The term ‘Gana’ indicates group. Therefore, one can include various invisible evil spirits mentioned as disease-causing entities under this group. This group therefore would include [[Deva (देवः)|Deva]], pishachi, Gandharva etc.<ref>Charaka Samhita (Chikitsathanam Adhyayam 9)</ref> Charka has described distinct clinical features of the diseases caused due to affliction by such spirits. It is clear from the literature that, affliction by Rakshogana etc cause diseases that predominantly include psychological and behavioural abnormalities. Sushruta has also mentioned various evil spirits and included all of them under ‘Devagana’. The similar explanation for these terms can be found in Sushruta and Dalhana’s commentary on it. (Su . Su 1/12, Su. Ut. 6/19, Su. Ut 60/7). The clinical features described by Sushruta for such afflictions also are chiefly psychosomatic. (Su. Ut. 60/14) Since the clinical features of COVID-19 do not match with any of these afflictions we rule out the cause of current Janapadodhwansa as affliction by evil spirits.

The term Raksha is explained by the commentator Chakrapani as Rakshasadi <ref>Commentary by Chakrapani on Charaka samhita (Vimanasthanam adhyaya 3 Sutram 22)</ref>. While explaining the management of Unmada (~Psychosis) Charaka has mentioned this term ‘Raksha’ again.<ref>Chakrapani Commentary of Charaka Samhita (Chikitsasthanam Adhyaya 9 Sutram 16)</ref> Commentary by Chakrapani on this term indicates that, the term ‘Raksha’ encompasses Rakshas and Brahma rakshasas. The term ‘Gana’ indicates group. Therefore, one can include various invisible evil spirits mentioned as disease-causing entities under this group. This group therefore would include [[Deva (देवः)|Deva]], pishachi, Gandharva etc.<ref>Charaka Samhita (Chikitsathanam Adhyayam 9)</ref> Charaka has described distinct clinical features of the diseases caused due to affliction by such spirits. It is clear from the literature that, affliction by Rakshogana etc cause diseases that predominantly include psychological and behavioural abnormalities. Sushruta has also mentioned various evil spirits and included all of them under ‘Devagana’. The similar explanation for these terms can be found in Sushruta and Dalhana’s commentary on it.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 1 Sutra 12) </ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 6 Sutram 19)</ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 7)</ref> The clinical features described by Sushruta for such afflictions also are chiefly psychosomatic.<ref>Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 14)</ref> S

==== भूतसंघाः ॥ Bhutasangha (other creatures) ====

==== भूतसंघाः ॥ Bhutasangha (other creatures) ====

The term Bhuta has been used at multiple places in varied context by Charaka. Various meanings of the term ‘Bhuta’ in Charaka have been explained in the Table2.  

The term Bhuta has been used at multiple places in varied context by Acharya Charaka. Various meanings of the term ‘Bhuta’ in Charaka have been explained in the Table2.  

{| class="wikitable"

{| class="wikitable"

|Sr No

|+Various meanings of the term Bhuta in Charaka Samhita

|Meaning of the term Bhuta

|'''Sr No'''

|Reference

|'''Meaning of the term Bhuta'''

|'''Reference'''

|-

|-

|1

|1

|Cha. Sha. 1/121 Chakra

|Cha. Sha. 1/121 Chakra

|}

|}

===== विषकृमी ॥ Poisonous creatures: =====

===== विषकृमी ॥ Poisonous creatures: =====

Classical treatises like Charaka and Sushruta have described clinical features and management of toxicity induced by poisonous plants (Sthavara visha) and animals (Jangama visha) of varied types. Charaka has used the word ‘Krumi’ while explaining the term ‘Bhuta’. Therefore, it is clear that, in this context, rather than inanimate sources, animate sources of poison must be considered. Krumi are included under ‘Jangama’ group by Sushruta. (Su. Su 1/30)Thus, we further focused on clinical features of toxicity caused by various groups of animals like snakes, scorpions, rodents, dogs, spiders and insects described by classical treatises. (Cha. Chi 23)

Classical treatises like Charaka and Sushruta have described clinical features and management of toxicity induced by poisonous plants (Sthavara visha) and animals (Jangama visha) of varied types. Charaka has used the word ‘Krumi’ while explaining the term ‘Bhuta’. Therefore, it is clear that, in this context, rather than inanimate sources, animate sources of poison must be considered. Krumi are included under ‘Jangama’ group by Sushruta.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 1 Sutram 30)</ref> Thus, various groups of insects described by classical treatises can be considered by the term vishakrumi.<ref>Charaka Samhita (Chikitsasthanam Adhyaya 23)</ref>

=== अभिशापप्रभवः जनपदोध्वंसः ॥ Curse by preceptors ===

=== अभिशापप्रभवः जनपदोध्वंसः ॥ Curse by preceptors ===

== जनपदोध्वंसस्य मूलम् ॥ Fundamental cause of Janapadodhwansa ==

 

Although various causes of Janapadodhwansa have been listed by Acharyas, the root cause or fundamental cause for all these factors is believed to be Adharma or unrighteous acts done in this life, Sins of the present life or the misdeeds of the past life. And the origin of all these acts is traced up to [[Prajnaparadha (प्रज्ञापराधः)|prajnaparadha]] (Intellectual errors). Acharya Charaka has expounded how Adharma originating from prajnaparadha causes vitiation of environmental factors and leads to destruction of human settlements as below,

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.

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 ॥ (Char. Samh 3.23)

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||

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?’ Lord Atreya replied that the root cause of vitiation of these factors is adharma (unrighteousness). Sins of the present life or the misdeeds of the past life also are at the root of vitiation of all these factors and the source of this is intellectual error (prajnaparadha). 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

Meaning: 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 flow 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.<ref>Available from charakasamhitaonline.com (Vimanasthanam adhyaya 3 Sutram 20)</ref>

== जनपदोध्वंसस्य प्रतिकारोपायाः ॥ Treatment measures to control Janapadodhwansa ==

== जनपदोध्वंसस्य प्रतिकारोपायाः ॥ Treatment measures to control Janapadodhwansa ==