Janapadodhwansa (जनपदोध्वंसः)

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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.

आयुर्वेदसंहितानाम् संदर्भाः॥ References in Ayurveda literature

In Charak Samhita, description of the concept of Janapadodhwansa can be found in Vimanasthanam (विमानस्थानम्) Adhyaya 3. 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 (कर्मः) and mrtyu (मृत्युः) in the same adhyaya. In Sushruta samhita this concept is described by the name Maraka (मरकः) in adhyaya 6 of Sutrasthanam (सूत्रस्थानम्).

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 colony, village, city etc while the other term udhwansa means destruction. Thus destruction of human settlements is the basic meaning of Janapadodhwansa. The cause of such destruction could be either natural or made made calamities. Therefore the term Janapadodhwansa has been defined as destruction of human settlements or communities by means of natural and man-made calamities including epidemics. While listing the causes for Janapadodhwansa, Acharya charaka has opined that, in spite of being of different prakrti etc the other factors in environment which are common for everyone, lead to development of disease with similar presentation at the same time. Therefore many individuals in the same region suffer from same complaints in that period of time.

..... अपि तु खलु जनपदोद्ध्वंसनमेकेनैव व्याधिना युगपदसमानप्रकृत्याहारदेहबलसात्म्यसत्त्ववयसां मनुष्याणां कस्माद्भवतीति। प्रकृत्यादिभिर्भावैर्मनुष्याणां येऽन्ये भावाः सामान्यास्तद्वैगुण्यात् समानकालाः समानलिङ्गाश्च व्याधयोऽभिनिर्वर्तमाना जनपदमुद्ध्वंसयन्ति ॥ (Char Samh 3.5-6)

..... api tu khalu janapadoddhvaṁsanamekenaiva vyādhinā yugapadasamānaprakr̥tyāhāradehabalasātmyasattvavayasāṁ manuṣyāṇāṁ kasmādbhavatīti। prakr̥tyādibhirbhāvairmanuṣyāṇāṁ ye'nye bhāvāḥ sāmānyāstadvaiguṇyāt samānakālāḥ samānaliṅgāśca vyādhayo'bhinirvartamānā janapadamuddhvaṁsayanti ॥ (Char Samh 3.5-6)

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.

प्रकृत्यादिभिर्भावैर्मनुष्याणां येऽन्ये भावाः सामान्यास्तद्वैगुण्यात् समानकालाः समानलिङ्गाश्च व्याधयोऽभिनिर्वर्तमाना जनपदमुद्ध्वंसयन्ति| ते तु खल्विमे भावाः सामान्या जनपदेषु भवन्ति; तद्यथा- वायुः, उदकं, देशः, काल इति ॥ (Char Samh 3.5-6)

शस्त्रप्रभवः जनपदोध्वंसः ॥ Weapons

Janapadodhwansa caused by weapons refers to the massive destruction of human settlements due to war. In the times of war, weapons are used to defeat enemy which cause injuries resulting in morbidity and mortality of lot of people residing in the particular region. Although the cause of destruction of human settlement is war or weapons, the fundamental cause is unrighteous act alone. Charaka states that, excessive lobha (greed), krodha (anger), moha (attachment) make people fight among themselves with weapons by disregarding the weak. They then attach their enemies or get attacked by enemies. This ultimately gives rise to war and human destruction of human settlements.

तथा शस्त्रप्रभवस्यापि जनपदोद्ध्वंसस्याधर्म एव हेतुर्भवति । (Char Samh 3.21)

tathā śastraprabhavasyāpi janapadoddhvaṁsasyādharma eva heturbhavati । (Char Samh 3.21)

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.

Signs of vitiated 4 environmental factors

Signs of vitiation of 4 environmental factors

Sr No	Environmental factor	Signs of vitiation
1	Vayu (Air)	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
2	Jalam (Water)	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
3	Desha (Land)	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)
4	Kala (Season)	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)

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.

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.

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.

Sr No	Meaning of the term Bhuta	Reference
1	Living beings	Cha. Sha 1/51 Chakra
2	Living beings	Cha. Sha 1/63 Chakra
3	Living beings like Evil spirits	Cha. Su 11/37 Chakra
4	Poisonous insects/worms and evil spirits	Cha. Sha. 1/121 Chakra

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.

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)

अभिशापप्रभवः जनपदोध्वंसः ॥ Curse by preceptors

तथाऽभिशापप्रभवस्याप्यधर्म एव हेतुर्भवति|

ये लुप्तधर्माणो धर्मादपेतास्ते गुरुवृद्धसिद्धर्षिपूज्यानवमत्याहितान्याचरन्ति; ततस्ताः प्रजा गुर्वादिभिरभिशप्ता भस्मतामुपयान्ति प्रागेवानेकपुरुषकुलविनाशाय, नियतप्रत्ययोपलम्भादनियताश्चापरे [१] ||२३||

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.

जनपदोध्वंसस्य मूलम् ॥ Fundamental cause of Janapadodhwansa

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

जनपदोध्वंसस्य प्रतिकारोपायाः ॥ Treatment measures to control Janapadodhwansa

वाताज्जलं जलाद्देशं देशात् कालं स्वभावतः| विद्याद्दुष्परिहार्यत्वाद्गरीयस्तरमर्थवित् ||१०||

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

त्रिविधा चिकित्सा ॥ 3 modalities of treatment for Janapadodhwansa

इत्येतद्भेषजं प्रोक्तमायुषः परिपालनम्|

येषामनियतो मृत्युस्तस्मिन् काले सुदारुणे||१८||

युक्तिव्यपाश्रया चिकित्सा ॥Yuktivyapashraya

शस्यते देहवृत्तिश्च भेषजैः पूर्वमुद्धृतैः||१४||

पंचकर्माणि ॥ Panchakarma

कर्म पञ्चविधं तेषां भेषजं परमुच्यते||१३||

रसायनम् ॥Rasayana

रसायनानां विधिवच्चोपयोगः प्रशस्यते|

दैवव्यपाश्रया चिकित्सा ॥ Daivavyapashraya

हितं जनपदानां च शिवानामुपसेवनम्|

सेवनं ब्रह्मचर्यस्य तथैव ब्रह्मचारिणाम्||१६||

सङ्कथा धर्मशास्त्राणां महर्षीणां जितात्मनाम्|

धार्मिकैः सात्त्विकैर्नित्यं सहास्या वृद्धसम्मतैः||१७||

सत्वावजयचिकित्सा ॥ Satvavajaya

सत्यं भूते दया दानं बलयो देवतार्चनम्|

सद्धृत्तस्यानुवृत्तिश्च प्रशमो गुप्तिरात्मनः||१५||