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{{ToBeEdited}}Janapadodhwansa has been defined as destruction of human settlements or communities by means of natural and man-made calamities including epidemics. From the point of view of medical science, it is believed to be the concept similar to epidemics or pandemics described in Ayurveda some 3000 years ago. Epidemics or pandemics were prevalent even in that time and Ayurveda acharyas have meticulously observed, understood and also put forward the methods to manage such calamities affecting numerous lives at a time. Root causes for origin and development of such calamities have also been postulated and thus ways to prevent such man made or natural calamities have also been put forward.

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Janapadodhwansa (जनपदोध्वंसः) has been defined as destruction of human settlements or communities by means of natural and man-made calamities including epidemics. From the point of view of medical science, it is believed to be the concept similar to epidemics or pandemics described in Ayurveda some 3000 years ago. Epidemics or pandemics were prevalent even in that time and Ayurveda acharyas have meticulously observed, understood and also put forward the methods to manage such calamities affecting numerous lives at a time. Root causes for origin and development of such calamities have also been postulated and thus ways to prevent such man made or natural calamities have also been put forward.  

In Charak Samhita, description of the concept of Janapadodhwansa can be found in Vimanasthanam Adhyaya 3.<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=janapad Vimanasthanam Adhyaya 3])</ref> The entire Adhyaya has been dedicated for discussion of this concept. One can find causes, types, effects, treatment measures as well as answers to many relevant questions regarding karma and mrtyu in the same adhyaya. In Sushruta samhita this concept is described by the name Maraka in adhyaya 6 of Sutrasthanam.<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=mara Sutrasthanam Adhyaya 6 sutram 17])</ref>

== What is Janapadodhwansa ==

== आयुर्वेदसंहितानाम् संदर्भाः॥  References in Ayurveda literature ==

The term Janapadodhwansa is made up of 2 terms, Janapada and Udhwansa. The term Janapada refers to human settlements like village, city, country etc while the the other term udhwansa means destruction. Thus destruction of human settlements is the basic meaning of Janapadodhwansa.

 

== जनपदोध्वंस परिभाषा ॥ What is Janapadodhwansa ==

The term Janapadodhwansa is made up of 2 terms, Janapada (जनपदम्) and Udhwansa (उद्ध्वंसः). The term Janapada refers to human settlements like village, city, country etc while the the other term udhwansa means destruction. Thus destruction of human settlements is the basic meaning of Janapadodhwansa.

Janapadodhwansa has been defined as destruction of human settlements or communities by means of natural and man-made calamities including epidemics.  

Janapadodhwansa has been defined as destruction of human settlements or communities by means of natural and man-made calamities including epidemics.  

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||

== Causes of Janapadodhwansa ==

== जनपदोध्वंसस्य हेतवः ॥ Causes of Janapadodhwansa ==

Charaka has attributed the outbreak of Janapadodhwansa to vitiation of factors like Vayu (Air), Jalam (Water), Desha (Land) and Kala (Time/season) which are common factors for every individual in a specific region. Along with that, weapons, affliction by evil spirits (Rakshasas) and other creatures as well as curse by preceptors are the other 3 potential causes of Janapadodhwansa listed by Charaka. (Cha. Vi 3/ 21-23). (Fig 1)

Charaka has attributed the outbreak of Janapadodhwansa to vitiation of factors like Vayu (Air), Jalam (Water), Desha (Land) and Kala (Time/season) which are common factors for every individual in a specific region. Along with that, weapons, affliction by evil spirits (Rakshasas) and other creatures as well as curse by preceptors are the other 3 potential causes of Janapadodhwansa listed by Charaka. (Cha. Vi 3/ 21-23). (Fig 1)

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||

=== Vitiated Air, Water, land and season ===

=== शस्त्रप्रभवः जनपदोध्वंसः ॥ Weapons ===

 

 

 

=== विगुणवायुजलदेशकालाः॥ Vitiated Air, Water, land and season ===

These are the factors which are common for each and every individual in a community in a particular region. Thus, when these are adversely affected, they can affect the entire community with same disease and similar symptoms simultaneously. A brief account on the signs of each of the factor when vitiated can be found in Charaka samhita. It is stated that, any of the above 4 environmental factors are vitiated in a manner as described in the text, can lead to Janapadodhwansa. After reviewing these factors (Table 1), we concluded that such a vitiation is not evident currently around the globe unvaryingly. Although the transmission of COVID-19 is through the medium of air, it is not known to be airborne but a droplet infection. (Ref) Therefore, even though preliminarily even if it is perceived that the causative factor could be vitiated air according to Ayurveda theory, classical references do not support this hypothesis. Thus, we rule out the possibility of resemblance of nature of COVID-19 etiology with vitiated air/water/land/season.  

These are the factors which are common for each and every individual in a community in a particular region. Thus, when these are adversely affected, they can affect the entire community with same disease and similar symptoms simultaneously. A brief account on the signs of each of the factor when vitiated can be found in Charaka samhita. It is stated that, any of the above 4 environmental factors are vitiated in a manner as described in the text, can lead to Janapadodhwansa. After reviewing these factors (Table 1), we concluded that such a vitiation is not evident currently around the globe unvaryingly. Although the transmission of COVID-19 is through the medium of air, it is not known to be airborne but a droplet infection. (Ref) Therefore, even though preliminarily even if it is perceived that the causative factor could be vitiated air according to Ayurveda theory, classical references do not support this hypothesis. Thus, we rule out the possibility of resemblance of nature of COVID-19 etiology with vitiated air/water/land/season.  

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=== Rakshoganadi (Evil spirits) or Bhutasangha (other creatures) ===

=== रक्षोगणादि अथवा भूतसंघाः ॥ Rakshoganadi (Evil spirits) or Bhutasangha (other creatures) ===

A human being is believed to develop a disease by exogenous factors that include evil spirits and other (living) creatures etc. Clinical features of many such afflictions have been discussed in detail by Charaka in relevant chapters of the treatise. Therefore, the study of the classical literature on clinical presentation of such afflictions was carried out to find similarity between COVID-19 clinical features and any type of these factors.  

A human being is believed to develop a disease by exogenous factors that include evil spirits and other (living) creatures etc. Clinical features of many such afflictions have been discussed in detail by Charaka in relevant chapters of the treatise. Therefore, the study of the classical literature on clinical presentation of such afflictions was carried out to find similarity between COVID-19 clinical features and any type of these factors.  

==== Rakshoganadi (Evil spirits) ====

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

The term Raksha is explained by the commentator Chakrapani as Rakshasadi (Cha. Vi 3/22, chakra). Thus, search to find out the other meaning of word ‘Raksha’ or ‘Rakshasa’ was conducted. While explaining the management of Unmada (~Psychosis) Charaka has mentioned this term ‘Raksha’ again. (Cha. Chi 9/16, chakra). 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, pishachi, Gandharva etc. (Cha. Chi 9) 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 (Cha. Vi 3/22, chakra). Thus, search to find out the other meaning of word ‘Raksha’ or ‘Rakshasa’ was conducted. While explaining the management of Unmada (~Psychosis) Charaka has mentioned this term ‘Raksha’ again. (Cha. Chi 9/16, chakra). 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, pishachi, Gandharva etc. (Cha. Chi 9) 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.  

==== 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 Charaka. Various meanings of the term ‘Bhuta’ in Charaka have been explained in the Table2.  

{| class="wikitable"

{| class="wikitable"

Although, grossly the term ‘Bhuta’ suggests living beings, one cannot navigate to the specific clinical presentation of any classical disease explained in Charka with help of this meaning. The possibility of evil spirits (as described in treatises) being the aetiological factor for current pandemic has been ruled out earlier. Therefore, we shifted our focus to the study of classical clinical features of diseases caused by Savisha krumi i.e. poisonous creatures/insects.  

Although, grossly the term ‘Bhuta’ suggests living beings, one cannot navigate to the specific clinical presentation of any classical disease explained in Charka with help of this meaning. The possibility of evil spirits (as described in treatises) being the aetiological factor for current pandemic has been ruled out earlier. Therefore, we shifted our focus to the study of classical clinical features of diseases caused by Savisha krumi i.e. poisonous creatures/insects.  

===== 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. (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)

== References ==

== References ==

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[[Category:Ayurveda]]

[[Category:Ayurveda]]