Dakshin Me Jain Ayurved Ki Parampara - Book Summary

Here's a comprehensive summary of the Jain text "Dakshin me Jain Ayurved ki Parampara" (The Tradition of Jain Ayurveda in the South) by Rajendraprasad Bhatnagar, presented in English:

Book Title: Dakshin me Jain Ayurved ki Parampara (The Tradition of Jain Ayurveda in the South) Author: Rajendraprasad Bhatnagar Publisher: Z_Deshbhushanji_Maharaj_Abhinandan_Granth_012045.pdf Catalog Link: https://jainqq.org/explore/211149/1

This text delves into the rich and historically significant tradition of Jain Ayurveda, particularly as it flourished in South India. It highlights the scriptural basis of this medical knowledge within Jainism and identifies key texts and figures.

1. Jain Scriptural Basis of Ayurveda:

Jain scriptures, known as Agamas, were compiled from the teachings of the Tirthankaras. They are divided into twelve parts called 'Dvadashanga.'
The twelfth and final Anga is 'Drishtivada.'
'Drishtivada' has five divisions, one of which is 'Purva.' There are fourteen 'Purvas,' and the twelfth among them is named 'Pranavayu.'
'Pranavayu' is described as detailing the internal (mental and spiritual) and external (physical) health measures for humans, including practices like Yama, Niyama, diet, conduct, and medicinal treatments. It also addresses the treatment of diseases classified as divine, material, and supernatural.
Acharya Akalankadeva (7th century CE) defines 'Pranavayu' in his 'Tattvarthavartika' (Rajavartika) as the comprehensive Ayurveda covering all eight branches (Ashtanga Ayurveda), including the science of material elements, specific medical treatments, and the classification of vital airs like Prana and Apana for bodily sustenance.

2. The 'Kalyanakarak' by Ugraditya:

Among the available Ayurvedic texts written by Jain Acharyas in South India, 'Kalyanakarak' by Ugraditya is considered the oldest, primary, and most significant.
This text provides a unique glimpse into the ancient Jain tradition of 'Pranavayu.' It is also important for its novel medical practices that differ from contemporary treatments and alchemical preparations prevalent in the 8th century CE.
The text was first brought to light in 1922 by Narasimhacharya in his archaeological report, who noted its importance and unique subject matter.
Narasimhacharya stated that Ugraditya was a contemporary of the Rastrakuta king Amoghavarsha I and the Eastern Chalukya king Vishnuvardhan V. The 'Kalyanakarak' begins by dividing medical science into prevention and cure. It concludes with a discourse on the uselessness of a flesh diet, supposedly delivered by Ugraditya at Amoghavarsha's court.
The 'Kalyanakarak' was published in 1940 from Solapur, including a Hindi translation. It was compiled with the aid of four manuscripts.

3. Author and Guru:

The author's name is given as Ugraditya in the 'Kalyanakarak.' No information is available about his parents or place of origin, which is understandable for a Jain ascetic who has renounced worldly possessions.
Ugraditya elaborately describes his Guru, Shri Nandi. Shri Nandi was a master of the entire science of Ayurveda ('Pranavayu'). Ugraditya gained complete knowledge of diseases, severe ailments arising from imbalances, and their treatments from him and presented this in 'Kalyanakarak.'
Shri Nandi was highly respected by King Vishnuvarma. The text states that Shri Nandi was his guru, who was knowledgeable in all Agamas and possessed admirable qualities.

4. Dating and Location:

The identity of 'Vishnuvarma' (referred to as 'Parameshvara' in the text) is debated. Narasimhacharya believed him to be the Eastern Chalukya king Kali Vishnuvardhan V (reigned 847-848 CE). However, the short reign of this king makes significant achievements unlikely.
Shri Vardhaman Shastri suggests Vishnuvarma might be an alternate name for Govinda Raj III, Amoghavarsha I's father, as Maharshi Jinsen referred to Amoghavarsha with the title 'Parameshvara,' possibly a traditional Rastrakuta title. This is deemed unlikely as the Rastrakutas did not initially hold sway over Vengi.
The author proposes that Vishnuvarma was likely the influential Eastern Chalukya king Vishnuvardhan IV (764-766 CE), who was a devoted follower of Jainism. Dr. Jyotiprasad Jain also supports this view.
Ugraditya's place of residence and the location where he studied and wrote 'Kalyanakarak' was 'Ramagiri.'
The exact location of 'Ramagiri' is debated. Nathuram Premi suggests it might be Ramgarh in the Surguja State of Chhattisgarh. The text describes Ramagiri as being in the Trikalinga region (encompassing areas from Ganga to Kalinga).
Kalidasa's 'Ramagiri' is also suggested to be this location. Padmapurana mentions Ramachandra built temples there, with cave remnants.
However, the prevailing scholarly opinion identifies 'Ramagiri' with Ramateertha in the Vizagapatam district. An inscription on the 'Durga Panchagufa' (Five Fort Caves) there provides information about an Eastern Chalukya king and dates to 1011-12 CE, suggesting Ramateertha was a significant Jain pilgrimage site. It was also known as 'Ramakonda.'
Dr. Jyotiprasad Jain places the peak of Ramateertha's fame as a Jain cultural center until the mid-11th century, citing an inscription mentioning King Vimladitya and his guru.
During Ugraditya's time, Ramagiri was at its zenith. His contemporary ruler was Eastern Chalukya King Vishnuvardhan IV (764-799 CE). This period saw a significant Jain cultural center at Ramateertha/Ramakonda, adorned with numerous Jain cave temples and religious structures. Jain scholars resided there, making it a major educational institution.
The 'Trikalinga' country is identified with modern Telangana or Tilangana.
It is confidently concluded that Ugraditya was originally from Telangana (Andhra Pradesh), and his residence was the hills of Ramateertha or Ramakonda. He composed 'Kalyanakarak' there, likely around the late 8th century CE.

5. Association with Amoghavarsha I:

Ugraditya received significant patronage from Vishnuvardhan IV. After Vishnuvardhan IV's death and the decline of the Eastern Chalukyas, the Rastrakuta emperor Amoghavarsha I (814-877 CE) rose to prominence.
It is plausible that Ugraditya sought refuge in Amoghavarsha I's court. The text suggests Ugraditya may have presented his discourse on the ineffectiveness of meat consumption to Amoghavarsha I to curb his fondness for meat.
The 'Kalyanakarak' concludes with a mention of Nrupunga Amoghavarsha.
The author posits that Ugraditya completed the 'Kalyanakarak' by 766 CE in Ramagiri but later added the 'Hitahit' (Beneficial and Detrimental) chapter to Amoghavarsha's court, presenting a reasoned argument against meat and alcohol consumption. This aligns with Dr. Jyotiprasad Jain's views.

6. Amoghavarsha I's Reign and Jainism:

Amoghavarsha I (Nrupunga, Vallabharaja) was a powerful Rastrakuta emperor. He was a follower of Digambara Jainism and an ideal Jain layperson, mentored by Acharya Jinsen (disciple of Virasen Swami).
Amoghavarsha patronized many scholars and provided refuge to Jain monks. He was a proponent of Syadvada.
During his reign, the 'Jayadhavala' commentary on the 'Siddhanta' was completed by Jinsen Swami (initiated by Virasen Swami) in 837 CE. Shaakatayana also composed the grammar 'Shabdanushasana' and its commentary 'Amoghavrutti.' Amoghavarsha himself wrote the ethical treatise 'Prashnottara Ratnamala' in Sanskrit and the poetic work 'Kavirajamarga' in Kannada.
The text states that Amoghavarsha, like his father, renounced his kingdom in his later years.

7. 'Kalyanakarak' as a Jain Ayurvedic Text:

The 'Kalyanakarak' is Ugraditya's sole known Ayurvedic work. It comprises 25 chapters ('Parichchhed') followed by two appendices: 'Rishtadhyaya' (on signs of death) and 'Hitahit Adhyaya' (on the prohibition of meat consumption).
The chapters cover various aspects of health, disease diagnosis, treatments (including those for diseases caused by external influences and poisons), and alchemical preparations.
The author's objective in writing 'Kalyanakarak' was not for personal fame or amusement but to uphold the Jain principle of destroying karma. He believed that adhering to Ayurvedic principles leads to health, which is essential for pursuing Dharma, Artha, Kama, and Moksha.
The text emphasizes that the ultimate cause of all diseases is past karma, with other factors being secondary or instrumental.
The two main purposes of this scripture are the preservation of health in the healthy and the cure of diseases in the sick.
The text categorizes living beings, with humans being the most advanced, and among them, those who practice Dharma are considered supreme.
The text highlights a distinction between "Paramarthika Swasthya" (Ultimate Health), referring to liberation from karma, and "Vyavahara Swasthya" (Conventional Health), pertaining to the balance of bodily humors and well-being.

8. Unique Features of 'Kalyanakarak':

Unique Introduction to Ayurveda: The 'Kalyanakarak' presents a novel narrative of Ayurveda's descent in the mortal world, originating from the teachings of Tirthankaras, which differs from the traditional Vedic lineage (Brahma -> Daksha Prajapati -> Ashwini Kumars -> Rishis). This emphasizes the "Pranavayu" tradition originating from Jain scriptures.
Absence of Alcohol, Meat, and Honey in Treatments: In accordance with Jain principles, 'Kalyanakarak' does not recommend the use of alcohol, meat, or honey in medical treatments. This is a significant departure from classical Ayurvedic texts like Charaka Samhita, which extensively feature these substances.
Use of Botanical and Mineral Substances: The text details the use of plant-based medicines (juices, decoctions, powders, pills, fermented preparations) and mineral substances.
Early Mention of Mercury (Rasa) and Alchemy: If dated correctly to the 8th century, 'Kalyanakarak' provides the earliest authenticated mention of mercury (Rasa) and alchemical processes (purification, incineration, and binding of mercury) in a chapter titled 'Rasarasayana Vidhyadhikara.'
Karma as the Root Cause of Disease: Following Jain philosophy, 'Kalyanakarak' considers past karma as the primary cause of all diseases.
Two Types of Karma Culmination for Disease: The text explains that karma culminates in disease in two ways: through "Upayapak" (forced culmination through remedies and intense penance) and "Kalapak" (natural culmination over time).
Therapeutic Purpose: 'Upayapak' is described as the process of healing through remedies and medicine, while 'Kalapak' refers to the natural progression of karma without intervention.
Holistic Approach to Health: The text advocates for maintaining the health of the body, mind, and senses.
Organized Structure: The book is divided into two main parts: the main text (chapters 1-20) and the 'Uttara Tantra' (chapters 21-25), covering various diseases and treatments.

9. Other Jain Ayurvedic Texts in South India:

The text briefly mentions other Jain Ayurvedic works from South India, acknowledging that many may have been lost:

Samantabhadra (3rd-4th century CE): Mentioned for his work 'Pushpa Ayurveda' (status debated) and a comprehensive Ashtanga Ayurveda text alluded to by Ugraditya.
Pujyapada (5th century CE): Known for his medical treatise, which is now lost but referenced in 'Kalyanakarak' and the 15th-century 'Vasavarajiya.' His works likely focused on mineral treatments.
Kannada Works: Jain Ayurvedic texts were also written in Kannada, including 'Khagendramani Darpan' by Jain Mangalaraj (14th century CE) on venomous substances, 'Vaidyamrita' by Shridharsena (1500 CE), and 'Ashva Vaidyaka' by Vacharas (1500 CE).
Other works mentioned include treatises on veterinary medicine ('Hayasarasamuchchaya' by Padmarasa/Padmanna Pandita), animal health, and medical dictionaries.

Conclusion:

The author concludes that South India played a crucial role in preserving the tradition of Jain Ayurveda ('Pranavayu'). The 'Kalyanakarak' is a prime example of this contribution. The absence of such ancient texts in North India suggests that the tradition was lost there much earlier. The availability of 'Pranavayu' literature within the South Indian Jain Digambara tradition signifies a significant historical and cultural heritage, especially concerning the lost literature of 'Drishtivada.'