Ayurved Aur Jain Dharm Ek Vivechanatmaka Adhyayan

Here's a comprehensive summary of the provided Jain text, "Ayurved aur Jain Dharm Ek Vivechanatmaka Adhyayan," focusing on the relationship between Ayurveda and Jainism:

The text, "Ayurved and Jainism: A Critical Study," authored by Pramod Malviya, Shobha Mowar, Yagnadutta Shukl, and Purnachandra Jain, explores the deep-rooted connections between Ayurvedic medicine and the Jain philosophical and religious traditions.

Ayurveda and Indian Philosophy:

The study begins by situating Ayurveda within the broader context of Indian philosophy. Indian philosophical traditions are broadly categorized into two groups: Astika (theistic), which accepts the existence of God as the creator and enjoyer, and Nastika (atheistic), which does not. Jainism, Buddhism, and Charvaka are placed under the Nastika category. Despite this classification, the text highlights a significant similarity between these traditions and Ayurveda, with adherents of both philosophies viewing Ayurveda as a science aimed at alleviating suffering and promoting well-being.

Jainism and the Origins of Ayurveda:

According to Jain tradition, the genesis of Jainism is attributed to Lord Rishabha (Adinath), who is also considered the proponent of Ayurveda. Jain beliefs suggest that before Lord Rishabha's time, the world was free from suffering and diseases, and humanity enjoyed perfect health.

The text delves into the Jain Agam literature, which is divided into twelve parts, the last being Drishtivada. Drishtivada is further subdivided, with the Purvagata section being particularly relevant. Within Purvagata, the Prananuvad Purva (the 12th Purva) is identified as the root of Ayurveda within Jainism. This section meticulously describes:

• Sensory organs, breath, lifespan, and vital energies (Prana).
• Physical, mental, and spiritual well-being.
• Practices like Yama-Niyama (observances).
• Diet and lifestyle (Ahar-Vihar).
• Rejuvenation therapies (Rasayana).
• Causes and remedies for individual health and epidemic diseases (Janpadadhvamsa).
• Divine and physical ailments, along with their treatments.

The text emphasizes that this Prananuvad Purva forms the basis for later Ayurvedic literature composed by Jain scholars. The purpose of these ancient texts is likened to a protective covering for a lamp, signifying that timely and accurate diagnosis and treatment are crucial for saving lives, especially in cases of severe illness. It is stated that Lord Rishabha imparted the knowledge of Ayurveda to his son Bharata to prevent diseases and preserve health, a teaching later known as Pranayu.

Convergence with Vedic and Ayurvedic Traditions:

The Jain perspective on the origin of Ayurveda is supported by Vedic traditions and Ayurvedic scholars. Both traditions acknowledge that even with a disciplined life, diseases emerged. In response, ancient sages gathered to address this problem and sought knowledge from deities for the welfare of humanity. The Vedic tradition traces Ayurveda's origin to Indra's teachings to Bharadvaja. Crucially, both Jain and Vedic traditions regard health (Arogya) as the essence of humanity, stating that wealth and other resources are ineffective without it. Health is also considered a primary aid for learning.

The Importance of Health in Jainism:

The text underscores the Jain emphasis on health, citing the Uttaradhyayana Sutra, which states that knowledge cannot be attained due to laziness, anger, negligence, and illness. Jain adherents consider health as the ultimate well-being, more crucial than material possessions. Lord Mahavira himself categorized happiness into ten types, placing health (Arogya) at the foremost position.

Disease and its Causes from a Jain Perspective:

The text discusses the classification of diseases, noting that Jain scholars, like Ayurvedic authorities, link well-being to conducive conditions and suffering to adverse conditions, echoing the Patañjali Yoga Sūtras. Ayurvedic scholars like Charaka and Sushruta also define health as happiness and disease as suffering.

Jainism identifies two primary locations for diseases: the body and the mind. The soul is considered unaffected due to its pure and immutable nature. Mental illnesses are attributed to Prajnaparadha (error of judgment), and physical ailments arise from Ayog, Atiyog, and Mithya Yog (improper, excessive, and erroneous use) of sensory objects and their interactions. The remedies involve Samyak Jnana (right knowledge) for mental ailments and proper use of sensory organs for physical ones.

Ayurveda categorizes diseases into Dosha-ja (caused by imbalance of bodily humors), Karma-ja (caused by past actions), and Dosha-Karma-ja (caused by a combination of both). Karma-ja diseases are considered particularly resistant to treatment, as karmic effects can even nullify the impact of medicine. Jainism fully accepts the principle of reaping the fruits of one's actions, stating "Kadaana karmaanaana moksha asti" (there is no liberation from performed actions). Jainism further elaborates on karma with four types of karmic bondage: Prakriti, Sthiti, Anubhaga, and Pradesha.

Classification and Examples of Diseases:

Jain Acharyas classify diseases based on doshas into four types: Vataja, Pittaja, Shleshmaj, and Sannipataja. Bhadrabahu is cited as listing a staggering 5 crore 68 lakh 99 thousand 5 hundred 84 diseases, with the Jain literature specifically mentioning 16 prominent diseases, including Gandamala (goiter), Kushta (leprosy), Rajyakshma (tuberculosis), Apasmara (epilepsy), eye and ear diseases, speech impediments, deformities, abdominal diseases, muteness, dropsy, tremors, paralysis, filariasis, and diabetes.

The text also mentions the concept of Nigrahitas (causes of disease) from the Sthananga Sutra, categorizing them as Prakriti-nigrahita, Sthiti-nigrahita, Anubhaga-nigrahita, and Pradesha-nigrahita, which align with the karmic classifications. Beyond specific diseases, Jain texts also refer to broader categories like Kul-roga (family diseases), Grama-roga (village epidemics), and Mandala-roga (regional epidemics).

Causes of Disease and Suppression of Natural Urges:

Jain Acharyas enumerate various causes for disease, including Asana (sitting improperly), Adhyasana (sitting for too long), Atinidra (excessive sleep), Uchchara-nirodha (suppressing natural urges like defecation), Prasravana-nirodha (suppressing urination), Atigamana (excessive intercourse), Viruddha Ahar (incompatible food), and excessive indulgence in sensory desires.

The suppression of natural urges (Vega Dharana) is strongly condemned. Holding back urges for stool and urine can lead to loss of vitality, decreased strength, and even death. Suppressing the urge to pass wind is linked to the onset of leprosy, and suppressing semen is said to lead to loss of virility. The text references the Brihatkalpa Bhashya for detailed analysis, linking the suppression of specific urges to particular diseases and fatal outcomes. These concepts are consistent with those found in Charaka and Ashtanga Hridaya Samhitas.

The Four Limbs of Treatment and Jain Contributions:

Ayurveda recognizes four principal limbs of treatment: the physician (Vaidya), the medicine (Oushadhi), the patient (Rogi), and the attendant (Paricharaka). Jain literature echoes this by stating that treatment is of four types: the physician, the medicine, the patient, and the attendant.

The text also notes that Jain literature mentions the eight branches of Ayurveda, including Kayachikitsa (internal medicine), Shalya (surgery), Shalaky (ENT), Bhutavidya (psychiatry/demonology), Kaumarbhritya (pediatrics), Agadatantra (toxicology), Rasayana (rejuvenation), and Vajikarana (aphrodisiacs).

Prominent Jain Scholars and Their Contributions:

The study highlights the significant contributions of Jain monks and scholars who enriched Ayurvedic literature while adhering to Jain principles and religious observances. Key figures include:

• Swami Samantabhadra: Renowned for his extensive original works like "Siddhantarasayankalpa" and "Pushpayurveda," which provided numerous formulations and detailed descriptions, including 18,000 types of flowers free from impurities.
• Acharya Jinasena
• Virsen Acharya
• Somadeva
• Mahapandit Ashadhar

These scholars not only created independent Ayurvedic works but also contributed to the creation of Ayurvedic literature. Jain adherents have also published Ayurvedic texts, such as Ugraditya Acharya's "Kalyan Karaka" and Shri Pujyapada Swami's "Vaidyasara." Jain Acharyas have authored numerous treatises on diagnostic and therapeutic subjects, with notable names including Harshakirti Suri, Anantadev Suri, Shrikanth Suri, and Vaidyak Kantharaj. Many references from Swami Samantabhadra's Ayurvedic works can be found in "Yogaratnakara," though his own book is currently unavailable.

Languages of Ayurvedic Literature:

Jain Acharyas have composed Ayurvedic texts in various languages, including Prakrit, Sanskrit, Kannada, and Hindi, with examples also found in Bengali, Punjabi, and Tamil.

Broader Impact on Indian Culture:

The text concludes by asserting that Jain Acharyas did not limit themselves to spiritual knowledge but also made significant contributions to religion, economics, philosophy, law, and Ayurveda. Their unique contributions to Indian culture have paved the way for both public welfare and individual well-being.

Historical Context and Global Influence:

The text touches upon the esteemed position of physicians in ancient Indian society and refers to the Ashwini Kumars as renowned physicians of the Vedic era, known for their beneficial medical practices. The advanced state of Vedic medicine is illustrated by a hymn describing the Ashwini Kumars restoring youth to an old man and providing a prosthetic leg to the lame Vishpala. The university of Taxila in northwestern India is mentioned as a center for medical studies, where graduates held prestigious positions. The text even notes instances of Lord Buddha seeking treatment from physicians trained at Taxila.

The text also highlights the Jain practice of developing medicinal methods that avoid honey, alcohol, and meat as adjuncts due to their compassionate nature. The Jain text "Padmananda Mahakavya" describes surgical procedures for treating leprosy while keeping disease-causing microbes alive. The surgical and pharmacological milestones set by Sushruta and Charaka remained influential until around 1550 CE. The text mentions Bhavamishra's treatment of syphilis, a disease introduced by the Portuguese. Indian physicians have continuously contributed to human welfare through their successful diagnoses and treatments. They were proficient not only in medicine but also in surgery, utilizing over 900 surgical instruments. The thinker Garrison is quoted stating that "there was no major operation that ancient Hindus could not perform successfully." The Buddhist text mentions a physician named Jeevaka performing brain surgery. Havel notes that the Caliph Harun al-Rashid invited Indian physicians to organize hospitals in his kingdom. Lord Ampthill suggests that medieval and modern European medical knowledge originated from the Arabs, who, in turn, received it from India.

In essence, the study demonstrates a profound and mutually enriching relationship between Ayurveda and Jainism, showcasing how Jain philosophy and practices have historically shaped and contributed to the development and application of Ayurvedic medicine for the betterment of humanity.