Ayurved Tatha Mahavir Ka Garbhapaharan

Here's a comprehensive summary in English of the provided Jain text, "Ayurved tatha Mahavir ka Garbhapaharan" by Jagdishchandra Jain:

This article, originally an unpublished work by the renowned scholar of Prakrit literature, Dr. Jagdishchandra Jain, delves into the significance of Ayurveda in ancient Jain literature and offers a novel interpretation of the concept of Mahavir's "womb-transfer."

The author begins by defining Ayurveda as the science of life, highlighting ancient India's strong desire for longevity, evidenced by Vedic prayers and rituals. Ayurveda is presented as an "upaveda" (subsidiary Veda), deriving its origins from Brahma in each creation cycle and being structured into eight parts. While considered an auxiliary to the Vedas, Ayurveda's practical life-saving applications are deemed even more crucial than Vedic studies, offering worldly benefits like wealth and honor, in addition to spiritual merit. The core purpose of Ayurveda is to alleviate suffering and preserve health, with its main branches being Kayachikitsa (internal medicine) and Shalyachikitsa (surgery). The prominence of surgery is attributed to its role in treating wounds sustained in divine and demonic battles, as depicted in the Sushruta Samhita.

Jain Perspectives on Ayurveda:

Despite acknowledging the importance of Ayurveda (medical science) in Jain texts, Jainism surprisingly categorizes it among papashrutas (sinful scriptures). The text notes that Dhanvantari, considered a yogi and the creator of medical science, achieved his knowledge through vibhanganana (a form of clairvoyant knowledge). Jain texts, like the Sthananga Sutra, list the eight limbs of Ayurveda, mirroring Brahmanical traditions. These include:

1. Kumara bhritya (pediatrics)
2. Shalakyatantra (diseases of the upper parts of the body like eyes, ears, nose)
3. Shalya harya (removal of foreign objects)
4. Kayachikitsa (general medicine)
5. Jangoli or Jangalin (treatment of poisons)
6. Bhutavidya (treatment of afflictions caused by spirits, demons, etc.)
7. Rasayana (rejuvenation and longevity)
8. Vajikaran (aphrodisiacs)

The text then discusses the Jain distinction between roga (long-term illness) and vyadhi (acute illness causing rapid death). It enumerates various diseases mentioned in Jain scriptures, including skin ailments like kushta (leprosy), respiratory issues, digestive disorders, and afflictions of the senses. The causes of diseases are primarily attributed to imbalances of vata, pitta, and kapha, along with factors like excessive eating, improper diet, lack of sleep, and suppression of bodily urges.

Challenges Faced by Jain Monks:

Jain monks, due to their strict vows regarding diet and conduct, faced unique challenges in managing illness. While general medical treatment and medication were often restricted, self-preservation sometimes necessitated seeking medical help. The text provides examples of how monks dealt with severe ailments like leprosy, parasitic infections, and snakebites, utilizing various remedies and practices, sometimes involving external materials like sheep's excrement and cow urine, or even elaborate oil treatments. The difficulty in treating monks afflicted by mental disturbances (possibly attributed to demonic possession) is also highlighted, with instances of restraint or confinement.

Role of Physicians:

Physicians in Jain tradition were known as drishtapathis (those with sharp intellects or who had studied extensively). Jain scriptures mention skilled physicians, their sons, and those proficient only in theory or practice. Physicians would travel with their medical kits, diagnosing and treating various individuals, including kings, merchants, the poor, and ascetics. The existence of hospitals (chikitsashalas) staffed by paid physicians is also noted. Jain physicians were skilled in both internal medicine and surgery, including wound treatment, cauterization, and even amputations. They treated various types of wounds, both endogenous (tadbhava) and exogenous (agantuka), caused by external factors like weapons or animal bites.

The "Womb-Transfer" of Mahavir:

The most significant and controversial aspect of the article concerns the "womb-transfer" of Mahavir, attributed to the deity Harinegameshi. According to Jain scriptures, at Indra's command, Harinegameshi used the avasvapini vidya (a magical sleep-inducing power) to transfer Mahavir from the womb of Devadatta, a Brahmin woman, to that of Trishala, a Kshatriya woman. This event is briefly mentioned in the Acharya Sutra and elaborated in the Vyakhyaprajna Sutra.

However, the author questions why this extraordinary event, which might not have gained widespread acceptance, was counted among the ten wonders in the Sthananga Sutra. The text suggests that the inability of the common populace to comprehend such an event led to the concept that Tirthankaras never take birth in lowly families.

Alternative Interpretations of the "Womb-Transfer":

Dr. Jagdishchandra Jain then presents several interpretations for this concept:

1. Pandit Sukhlalji Sanghvi's View:

   • Trishala might have been a close relative of Devadatta and, lacking her own son, adopted Devadatta's child.
   • Mahavir, despite being raised in Vedic traditions, might have been influenced by Jain ascetics, leading to his renunciation. However, the author finds these explanations unsatisfactory.

2. Dr. A.K. Coomaraswamy's Interpretation:

   • Coomaraswamy views such "divine births" as symbolic representations of cosmic phenomena or archetypal human achievements, citing figures like Hercules, Agni, Buddha, Mahavir, and Jesus Christ. He suggests that events like the Yam-Yami episode in the Rigveda should be understood symbolically rather than literally. This explanation is considered more spiritual than historical.

3. Medical Interpretation of Naiyamesha-Apahrita:

   • The author proposes a groundbreaking medical interpretation: "Harinegameshi's womb-transfer" might be a literal description of a medical condition called Naiyamesha-Apahrita (also known as Upashashak or Nagodara). This refers to a lean or shrunken fetus where the amniotic fluid is affected by vata (wind). The fetus may not develop properly in the womb, its movements become sluggish, and the abdominal growth is stunted. When such a pregnancy suddenly appears to "calm down" or cease development, it is termed Naiyamesha-Apahrita.
   • The author argues that this condition, a result of vata imbalance, was attributed to supernatural causes by those who believed in spirits and demons. The terms Upashashak and Nagodara reflect the shrunken or gradually "devoured" nature of the fetus.
   • The prescribed treatment for this condition involves gentle massage and emollients. Therefore, the "womb-transfer" could signify that Devadatta's pregnancy was afflicted by Naiyamesha-Apahrita, leading to its apparent cessation. Subsequently, Trishala, having achieved pregnancy, delivered the child after nine months. This medical event, according to the author, may have evolved into the legend of womb-transfer, later reinforced by the belief in the superiority of the Kshatriya caste over Brahmins.

In conclusion, Dr. Jagdishchandra Jain's article presents a detailed overview of Ayurveda in Jain tradition and offers a compelling, medically grounded interpretation of the narrative of Mahavir's birth, suggesting that a known obstetric condition could have been the historical basis for the myth of divine intervention.