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After the onset of the Tretayuga, greed gave rise to malice (abhidroha), malice led to many unfavourable psychological attributes like falsehood (anritavachana), and falsehood led to passion (kaama), anger (krodha), vanity (maana), hatred (dwesha), cruelty (parushya), aggression (abhighata), fear (bhaya), grief (shoka), anxiety (taapa), distress (chinta) etc. Thus during the Tretayuga, one-fourth (1 paada) of dharma (religious duties) depleted resulting in reduction of the life-span of human beings by a quarter. (Figure 2: Resultant of adharma during tretayuga)
After the onset of the Tretayuga, greed gave rise to malice (abhidroha), malice led to many unfavourable psychological attributes like falsehood (anritavachana), and falsehood led to passion (kaama), anger (krodha), vanity (maana), hatred (dwesha), cruelty (parushya), aggression (abhighata), fear (bhaya), grief (shoka), anxiety (taapa), distress (chinta) etc. Thus during the Tretayuga, one-fourth (1 paada) of dharma (religious duties) depleted resulting in reduction of the life-span of human beings by a quarter. (Figure 2: Resultant of adharma during tretayuga)
<br/>Similarly, there was reduction in the attributes of environment as well. Due to above phenomena there was diminution by one quarter of the unctuousness, purity, taste (rasa), potency (veerya), post digestive effect (vipaka), specific effect (prabhava) and qualities of grains. There was an unusual change in the maintenance of equilibrium of tissue elements and there was vitiation of agni (pitta) and maruta (vata) by which bodies of living beings got afflicted with diseases viz. jwara (fever) etc. Therefore, the life-span of living beings gradually diminished.
<br/>Similarly, there was reduction in the attributes of environment as well. Due to above phenomena there was diminution by one quarter of the unctuousness, purity, taste (rasa), potency (veerya), post digestive effect (vipaka), specific effect (prabhava) and qualities of grains. There was an unusual change in the maintenance of equilibrium of tissue elements and there was vitiation of agni (pitta) and maruta (vata) by which bodies of living beings got afflicted with diseases viz. jwara (fever) etc. Therefore, the life-span of living beings gradually diminished.
<br/>Those who follow the path of adharma are also considered to be unsuitable for the treatment of janapadodhwansa vyadhi including the purification therapies (doshavasechana or shodhana). (Cha. Sa. Vimana Sthana 3/45, Chakrapani on Cha. Sa. Vimana Sthana 3/45), (Cha. Sa. Siddhi Sthana 2/4-5)
<br/>Those who follow the path of adharma are also considered to be unsuitable for the treatment of janapadodhwansa vyadhi including the purification therapies (doshavasechana or shodhana). (Cha. Sa. Vimana Sthana 3/45, Chakrapani on Cha. Sa. Vimana Sthana 3/45), (Cha. Sa. Siddhi Sthana 2/4-5)</p>
== Detrition of paada of dharma with each passing yuga and prominence of adharma during every yuga [Cha. Sa. Vimana Sthana 3/25-27] ==
<p style="text-align:justify;">With the passage of each yuga, righteousness or dharma depletes by a quarter, with similar reduction in the qualities of living beings, finally leading to dissolution of the universe. After completion of one hundred years in each Yuga there is loss of one year in life span of living beings in respective age. </p>
== Adharma as a negative attribute ==
<p style="text-align:justify;">Dharma is considered one amongst the 4 most important factors in affecting the health and life of humans. The deviation from this dharma is termed as adharma which can be attributable to disease and death. (Cha. Sa. Sutra Sthana 1/15) Charak Samhita mentions that one who is devoid of dharma, has surrendered to sinful acts (paapa karma), is considered as king of hell and deserves to suffer or be killed. (Cha. Sa. Sutra Sthana 1/130) Such individuals are termed as sinful person (paapi) and should always be ignored in the society. (Cha. Sa. Sutra Sthana 7/57)
<br/>Similarly, while explaining the natural urges to be controlled (dharaniya vega), one who righteously follows the path of dharma is considered to be happy (sukhi) in life. (Cha. Sa. Sutra Sthana 7/30)
<br/>The concept of sadvritta also exclusively focuses on the aspect of dharma and adharma. (Cha. Sa. Sutra Sthana 8) Dharmatma is advised to avoid the company of adharmika (Cha. Sa. Sutra Sthana 8/18-19, A.S. Uttar Tantra 40/87) The concept of adharma is also closely related with that of the karma theory, where the adharma can manifest implications in daiva (past life deeds or destiny) and paurusha karma (deeds in present).
One of the three eshana (necessary attributes or desires of life) i.e. dharma-eshana is directed towards the attribute of dharma. (Cha. Sa. Sutra Sthana 11/3, Chakrapani on Cha. Sa. Sutra Sthana 11/40). Acharya Sushrut also mentions adharma as important cause in occurrence of janapadodhwansa vyadhi. (Su. Sa. Sutra Sthana 6/19, Dalhana on Su. Sa. Sutra Sthana 6/16)
<br/>The seasonal variations (ritukopa) are considered to be result of adharma. (Dalhana on Su. Sa. Sutra Sthana 6/20) The study of dharma shastra is thus advised in the management of janapadodhwansa vyadhi. (Cha. Sa. Vimana Sthana 3/17)
<br/>It is also mentioned that the unrightful acts (adharmya kriya) is a cause of grief (shoka) and can lead to disease affliction in the body and congenital abnormalities. The opposite happens after rightful acts (dharmya kriya). (Cha. Sa. Shareera Sthana 2/41). The main aim of ayurveda is to safeguard the dharma aspect of society. The decrease in adharma may not sufficiently fulfil the main aim of ayurveda. (Cha. Sa. Chikitsa Sthana 1/4/57)
<br/>Ayurveda also accepts the birth or the reincarnation of any being based in manushya (human birth)or tiryakayoni (birth as organism other than human) based on the factor of dharma and adharma. The dharma is responsible for the birth in manushya yoni (humans), while adharma for the birth in tiryaka yoni (as other creatures). (Su. Sa. Shareera Sthana 1/16) Similarly, Acharya Chakrapani considers birth as other organism except human being (anishta yonigamana) as a cause and the result of adharma. (Chakrapani on Cha. Sa. Shareera Sthana 1/77)
The organogenesis (anga-pratyanga utpatti) according to Sushrut Samhita is also considered to be dependent on the factor of adharma, where the pathological manifestation can lead to organ defects. (Su. Sa. Shareera Sthana 3/23)
<br/>Being devoid of the proper compliance to dharma (dharma bahyata) is also defined as an attribute of rajasa and tamas dominant mental constitution (manas prakriti). (Su. Sa. Shareera Sthana 4/91-97) The habit of adharma (adharmasheelatva) or adharma dominant character (sheela /charitra) is an attribute of tamas guna or the tamasika bhava. (Dalhana on Su. Sa. Shareera Sthana 1/18, Chakrapani on Cha. Sa. Sutra Sthana 1/48) Acharya Chakrapani also considers the rajasika and tamasika psychological phenotypes (manas prakriti) or attributes unfavourable due to the involvement of adharma in manifestation of same. (Chakrapani on Cha. Sa. Shareera Sthana 4/36)
<br/>Dalhana has also mentioned adharma as a cause of infectious or communicable ( aupasargika) or sansargaja vyadhi (communicable diseases) like Chickenpox or skin eruptions (masurika) etc. (Dalhana on Su. Sa. Nidana Sthana 5/33-34)
<br/>The adharma is also mentioned as one of the four etiological factors (hetu) in disease causation including sannikrishta, viprakrishta, adharma and pragutpatti. (Dalhana on Su. Sa. Shareera Sthana 1/3) Adharma erupted as cause of disease especially during the tretayuga.
Adharma is also stated as the cause of short life span (alpa- ayushya) based on the deeds done in previous incarnation (praktana karma). (Dalhana on Su. Sa. Sutra Sthana 1/6)
<br/>Niyati (factor of destiny or fate) is also explained as one of the 6 factors necessary for shrishti- utpatti according to Ayurveda is also dependant on dharma and adharma done in previous incarnation (poorvajanma). (Dalhana on Su. Sa. Shareera Sthana 1/11)
Adharma is also considered as a factor in the twin pregnancy or twin births. (Su. Sa. Shareera Sthana 2/37). The inappropriate sexual behaviour can also lead to the increase adharma. (A. S. Sutra Sthana 9/59)
<br/>Acharya Chakrapani also mentions that the physiological processes like agni, digestion of food, food products also variate on the basis of the factor of adharma which can cause unwanted effects of the same. (Chakrapani on Cha. Sa. Sutra Sthana 28/3)
<br/>Ashtang Hridaya also rightly depicts that all the living beings are directed towards achieving happiness, which can only be achieved through following the path of dharma i.e. righteousness. Any deviation from this can lead to sadness for the human race. (A.H. Sutra Sthana 2/20)
<br/>In an opinion by Indu, adharma of rich reduces by the deed of charity. (Indu commentary A. S. [[Chikitsa Sthana|Chikitsa Sthana]] 14/20)
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