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Janapadodhvansaniya Vimana (view source)
Revision as of 05:50, 11 August 2020
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The ''janapadas'' (Sanskrit: जनपद) were the major realms, republics or kingdoms of ''vedic'' (Iron Age) India. By the 6th century BC, they were divided into sixteen classical ''mahajanapadas''. The term ''janapada'' is a compound (or ''tatpurusha'') term, comprising of ''jana'' (people or subjects) and ''pada'' (foot). From its earliest attestations, the word has multiple meanings, and depending upon the context, could mean a community, a realm, or a population. ''Janapadas'' could also mean gathering places of men, merchants, artisans and craftsmen akin to a marketplace or town surrounded by hamlets and villages. A ''janapadin'' is the ruler of a ''janapada''.
The ''janapadas'' (Sanskrit: जनपद) were the major realms, republics or kingdoms of ''vedic'' (Iron Age) India. By the 6th century BC, they were divided into sixteen classical ''mahajanapadas''. The term ''janapada'' is a compound (or ''tatpurusha'') term, comprising of ''jana'' (people or subjects) and ''pada'' (foot). From its earliest attestations, the word has multiple meanings, and depending upon the context, could mean a community, a realm, or a population. ''Janapadas'' could also mean gathering places of men, merchants, artisans and craftsmen akin to a marketplace or town surrounded by hamlets and villages. A ''janapadin'' is the ruler of a ''janapada''.
Diseases in nature may manifest in the form of epidemic, endemic and pandemic. Epidemics defined as an occurrence of disease that is temporary of high prevalence or a widespread occurrence of an infectious disease in a community at a particular time. An epidemic occurring over a wide geographical area (e.g., worldwide) is called pandemic. Endemic is a state of disease or condition regularly found among particular people or in a certain area.
Diseases in nature may manifest in the form of epidemic, endemic and pandemic. Epidemics defined as an occurrence of disease that is temporary of high prevalence or a widespread occurrence of an infectious disease in a community at a particular time. An epidemic occurring over a wide geographical area (e.g., worldwide) is called pandemic. Endemic is a state of disease or condition regularly found among particular people or in a certain area.<ref>Available from http://www.britannica.com/EBchecked/topic/189776/epidemic accessed on 8/11/13</ref>,<ref>Available from http://www.oxforddictionaries.com/definition/english/epidemic accessed on 8/11/13</ref>
Over the centuries, many epidemic diseases have wiped out huge portions of populations. From cholera and small pox to the plague (Black Death) and influenza, the wide and rapid spread of diseases has decimated population many times over the ages. [1-2]
Over the centuries, many epidemic diseases have wiped out huge portions of populations. From cholera and small pox to the plague (Black Death) and influenza, the wide and rapid spread of diseases has decimated population many times over the ages.<ref>A List of Epidemic Diseases, by Richard Nilsen, http://www.livestrong.com/article/23058 accessed on 9/11/13</ref> [Verse 1-2]
Chakrapani interpreted the latter part of summer in the opening verses as the month of ''Jyeshtha'' , but it should be the month of ''Ashadha'' according to an analysis of the season made by Sushruta and Vagbhata.
Chakrapani interpreted the latter part of summer in the opening verses as the month of ''Jyeshtha'' , but it should be the month of ''Ashadha'' according to an analysis of the season made by Sushruta and Vagbhata.
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]
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]
When an epidemic breaks out in a region, it affects a large number of people in the community who are not similar in all respects. Such diseases are very powerful, their mode of spread is very quick and their source common. People in antiquity had recognised that such epidemics are due to use of contaminated air, water, land and season which are common to all in a community. Vagbhata opines that such abnormalities of air etc. are due to abnormal movement of planets, calamities which occur naturally in the earth, atmosphere and the sky. The cause for such natural abnormalities of air etc. is due to the (sinful) acts of the community. [ Verse 19-20]
Death occurs due to a fight with weapons. In such a fighting people of their own as well as their enemies - both succumb to death. [ Verse 21-22]
Per the verses, death occurs – in calamities –by any of the following means: (1) vyadhiprabhava (due to diseases) (2) shastraprabhava (due to weapons) (3) bhutaprabhava(due to demons/germs) (4) abhishapaprabhava (due to the curse) [ Verse 23]
Sage Vyasa described that the life span of people in satyayuga was 400 years. During kaliyuga the span of human life is one hundred years. After the passage of 1/100th time of yuga the life span of human beings is reduced by 1 year and becomes 99 years only(Chakrapani).
The duration of satyayuga equals 4,800 years of the years of the demigods, tretayuga equals 3,600 years, dvaparayuga equals 2,400 years, and finally, kaliyuga is of 1,200 years of the deva (demigods). One year of the demigods is equal to 360 years of human beings. The duration of the satyayuga is therefore 4,800 x 360 or 1,728,000 years. The duration of the tretayuga is 3,600 x 360, or 1,296,000 years. The duration of the dvaparayuga is 2,400 x 360, or 864,000 years. And the last, the kaliyuga, is 1,200 x 360, or 432,000 years in total. (Srimad Bhagavatam 3.11.19)
Worldwide, the average life expectancy at birth was 67.88 years (65.71 years for males and 70.14 years for females) over the period 2005–2010 according to United Nations (World population prospects 2010 revision), and 66.57 years (64.52 years for males and 68.76 years for females) for 2009 according to The World Fact book. The average life expectancy of an Indian is 65 years according to World Health Organization (2011). [Verse 24-28]
The Ashtangasangraha, while discussing timely and untimely deaths furnished two examples i.e. chariot and lamp which are if properly maintained undergo decay in a usual way and if not well maintained meet the decay prematurely. Proper use of chariot means looking after it carefully, by repairing the broken parts immediately, putting lubricating oil to the axles, running it on good and even roads, not loading heavily etc., by improper use the chariot becomes mutilated, breaks up into pieces and become unstable, far earlier to its expected period of life. Likewise the life of a person who maintains it properly continues to exit till the prescribed period whereas the life of that person, who does not need to maintain it, becomes extinct in the middle. A lamp continues to burn till the presence of oil, wick and absence of disturbance by insects, etc., whereas it gets extinguished in the middle if the oil or wick is absent or if it is disturbed by wind or insects. So also life continues to exist for the full period in the body of the person who protects it with healthy foods and from disturbing diseases while the life of the person who spoils it with unhealthy foods and frequent diseases, ends up prematurely.
Indu, a commentator on the Charaka Samhita, states that akalamrityu or untimely death is due to actions which ripen without any fixed period of time and kalamrityu- timely death - is due to actions which ripen after certain determined period. It is only after ripening, the actions produce their effect. The time required for ripening being variable, certain things can be done during this period to alter the effects, though the effects cannot be fully removed. It is therefore important for the individual concerned about his death to adopt certain good or prescribed things while discontinuing any harmful or bad habits (ahita, unsuitable). [Verse 37-38]
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.
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).
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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