Ayurved Jagat Me Jainacharyo Ka Karya

Here's a comprehensive summary of the provided Jain text "Ayurved Jagat me Jainacharyo ka Karya" (The Work of Jain Acharyas in the World of Ayurveda):

The article, authored by Pandit Vardhaman Parshwanath Shastri, highlights the significant contributions of Jain Acharyas to the field of Ayurveda, a traditional Indian system of medicine. It argues that just as Jain scholars have produced important works in fields like logic, grammar, and philosophy, they have also made substantial contributions to Ayurveda and astrology. However, it laments that many of these Ayurvedic works are either lost or have not been adequately revitalized.

The author begins by establishing the authenticity and scriptural basis of Jain Ayurveda. Unlike mundane or fabricated sciences, Jain Ayurveda is presented as stemming from the divine speech (divya dhwani) of omniscient beings, specifically from the Pranaway Purva, the twelfth of the fourteen ancient texts (Purvas). The Pranaway Purva is described as detailing the eight branches of Ayurveda, bodily humors (doshas), treatments, the actions of the five elements, and the treatment of venomous creatures. The prominent text Kalyanakaraka by Acharya Ugraditya is cited as proof, stating that it was compiled from the Pranaway Purva, with the only difference being the language (Sanskrit versus the original Magadhi). Therefore, any Ayurvedic text authored by Jain Acharyas is considered authentic and derived from the core Jain scriptures, regardless of the language used.

The article then delves into the origin of Ayurveda according to Jain tradition. It recounts a narrative where Bharateshwara, after paying respects to Lord Rishabhadeva (the first Tirthankara), inquired about the health of people in the current era (karmabhumi). Unlike the blissful era of abundance (bhogabhumi), people in the karmabhumi face diseases due to improper diet and conduct, leading to shorter lifespans and suffering. In response, Lord Rishabhadeva expounded upon the principles of health, the nature of the body, the origin of diseases, treatments, and the influence of time. This divine discourse formed the basis for subsequent Ayurvedic texts.

The author emphasizes that Ayurveda is not a mere worldly science but a sacred scripture meant for the welfare of both the self and others. The etymology of "Ayurveda" is explained as the "knowledge related to life" or the "Veda" (sacred knowledge) pertaining to life, as taught by the omniscient Tirthankaras. The purpose of Ayurveda from a Jain perspective is twofold: to maintain the health of the healthy and to cure the sick. Furthermore, it stresses that good health is essential for undertaking religious practices, adherence to vows, and even for self-reflection.

The article then proceeds to detail the contributions of specific Jain Acharyas:

• Acharya Ugraditya: The author of Kalyanakaraka (circa 8th century CE), a published work that mentions earlier Jain Ayurvedic authors.
• Acharya Pujyapada: Credited with composing Shalakya Tantra and the Kalyanakaraka (which was later translated into Kannada by Jaggadala Somnath). His works are described as highly significant and authentic, influencing many later Ayurvedic authors across various languages. He also authored Vaidyamrita.
• Acharya Patraswami: Credited with composing Shalya Tantra, which is considered the precursor to modern surgery.
• Acharya Siddhasena: Known for his work on the treatment of poisons and severe planetary influences.
• Acharya Dasharatha Guru and Acharya Meghanada Suri: Authors of texts on pediatric medicine.
• Acharya Simhanada: Authored works on strengthening the body.
• Maharshi Samantabhadra: A prolific scholar whose Ayurvedic works are highly regarded. He wrote Siddhanta-Rasayana Kalpa, an 18,000-verse treatise, parts of which are still available. His texts emphasize non-violent practices in medicine and often use coded language based on Jain principles (e.g., "Ratnatrayaushadha" referring to spiritual purity as medicine). He also authored a venomous disease treatment book on palm leaves. The article also mentions a legendary "Rasakupa" (mercurial well) near his dwelling place, which is linked to a specific cosmetic (sarvanjana) described in Pushpayurveda.
• Pushpayurveda: A unique text attributed to Jain Acharyas, focusing on medicinal preparations using only pollen-less flowers to avoid harming any life forms, even single-celled organisms. This text, dating back to the 3rd century BCE, is considered an unparalleled contribution in the field.
• Acharya Gommatadeva Muni: Author of Meru Tantra, who consistently referenced Acharya Pujyapada.
• Siddha Nagarjuna: Believed to be Pujyapada's nephew, he authored Nagarjuna Kalpa and Nagarjuna Kaksaputa. The article recounts a fascinating tale of his miraculous creation of gold-making pills and the recovery of his sight, highlighting the profound efficacy of Ayurvedic practices.
• Mallishana Suri: Incorporated Ayurvedic treatments in his works like Vidyānushasana.
• Kannada Ayurvedic Authors: Mention is made of Kannada works like Govaidya (veterinary science) by Kirtivarma, Khagendra Manidarpa (venom treatment) by Mangraj, Hayashastra (equine medicine) by Abhinava Chandra, Balagraha Chikitsa (pediatric ailments) by Devendra Muni, and Vaidyaka Nighantu by Amritanandi.

A key characteristic emphasized throughout the article is the adherence to the principle of Ahimsa (non-violence) in Jain medical practices. Jain Acharyas meticulously avoided the use of alcohol, meat, and honey in their medicinal formulations, a practice lauded as a significant ethical and scientific contribution. The article contrasts this with practices that may involve harming living beings for medicinal purposes, questioning the justification for such actions. It notes that even in Western countries, scholars are increasingly recognizing the disadvantages of meat consumption, and prominent Indian Ayurvedic scholars have also advocated against the use of prohibited substances in medicine.

The article concludes by urging the Jain community to actively engage in the publication and study of these invaluable Ayurvedic texts. It expresses concern that with the dwindling number of scholars and practitioners, this rich heritage is at risk of being lost. The author calls for dedicated efforts in research, restoration, and dissemination of these ancient works, especially in anticipation of the 2500th Nirvana Mahotsava of Lord Mahavir. Failure to do so, he warns, will lead to irretrievable loss and regret for future generations. The piece ends with a call for the triumph of Ayurveda and general well-being.