Jain Aayurved Ka Itihas

This document is a comprehensive summary in English of the Jain text titled "Jain Aayurved Ka Itihas" (History of Jain Ayurveda) by Dr. Rajendraprakash Bhatnagar. The provided text is the book itself, presented page by page.

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Book Details:

• Title: Jain Aayurved Ka Itihas (History of Jain Ayurveda)
• Author: Dr. Rajendraprakash Bhatnagar (M.A., Ph.D., Bhishagacharya - Goldmedalist, Ayurvedacharya, H.P.A. (Jam.), Professor at M.M.M. Govt. Ayurvedic College, Udaipur, Rajasthan)
• Publisher: Surya Prakashan Sansthan, Udaipur (Rajasthan)
• First Edition: 1984
• Price: 50 Rupees

Core Argument and Scope:

The book aims to trace and present the history of Ayurvedic practices and literature within the Jain tradition. It argues that while the direct lineage of the "Pranavaya" (the Jain concept of Ayurveda) tradition has been lost, Jain scholars and practitioners adopted and contributed significantly to the broader field of Ayurveda, maintaining Jain principles in their approach. The work surveys the extensive contributions of Jain scholars in the field of Ayurveda and considers itself a foundational study in this area.

Key Themes and Sections:

The book is structured into chapters, each exploring a different facet of Jain Ayurveda:

Chapter 1: Introduction to the Subject This chapter sets the stage by discussing:

• Jain Dharma: Its ancient origins, geographical and historical descriptions from Jain Puranas, the concept of Jambu-dvipa, the evolution from Bhoga-bhumi to Karma-bhumi, the significance of Kulakaras and Shalakapurushas (including the 24 Tirthankaras, Chakravartis, Balabhadras, Vasudevas, and Prativasudevas), and the Jain chronological divisions of time (Utsarpini and Avsarpini). It also highlights the historical context of the 24 Tirthankaras, especially the last four (Nami, Neminath, Parshvanath, and Mahavir), noting their lifespans and contributions. The influence of the Indus Valley Civilization and its potential connection to early Jainism is also touched upon.
• Jain Agama Literature: It defines "Agama" as traditional knowledge passed down through generations, akin to the Vedas in Brahmanical tradition and Tripitaka in Buddhism. It explains the collection of Mahavir's teachings by his disciples (Ganadharas, Pradiganadharas, and Shruta-kevalis). The loss of the Dṛṣṭivada Anga and its sub-division, the "Purvas," is discussed. The division of Jainism into Shvetambara and Digambara sects is mentioned, along with their differing views on Agama preservation. It details the structure of the Shvetambara Agama literature (11 Angas, 12 Upangas, etc.) and the Digambara perspective on lost Angas and the remaining texts like Shatkhandagama and Kashayaprahuta.
• The Pranavaya Tradition (Jain Ayurveda): This is a central theme. "Pranavaya" is identified as the Jain term for Ayurveda, forming part of the Dṛṣṭivada Anga's "Purva" subdivision. It encompasses knowledge related to internal (mental, spiritual) and external (physical) health, including yama, niyama, diet, lifestyle, and medicine. The text cites definitions from the Tattvarthavarttika (by Akalankadeva) and Kashayapahud (with Jayadhavala commentary) to explain Pranavaya as encompassing the eight limbs of Ayurveda, therapeutics, toxicology, and the study of vital breaths. The concept of "Pada" (unit of knowledge) in Pranavaya, varying between Digambara (13 crore) and Shvetambara (1 crore 56 lakh) traditions, is also noted. The author emphasizes that Pranavaya included physiology and anatomy, along with yoga. The primary goal was to achieve a long, strong life for spiritual practice (Dharma, Artha, Kama, Moksha). The book discusses the reasons for the decline of the Pranavaya tradition, including the shift towards household life for monks, the prohibition of learning worldly knowledge for ascetics, and the eventual loss of the Dṛṣṭivada Anga.
• Jain Ayurveda Literature: This section introduces the scope of the research, aiming to study both the Ayurvedic content within Agama literature and the independent Ayurvedic works by Jain scholars.
• Cultural Contribution of Jain Ayurveda: This highlights the significant role of Ayurveda in Indian culture, emphasizing life-giving as a paramount act of charity. It draws parallels with Buddha as "Bhaishajyaguru," Dhanvantari as an avatar of Vishnu, and Shiva's Lakulish avatar as a physician, positioning Jain Tirthankaras and Acharyas similarly in promoting well-being. The continuation of this tradition in Jain Upashrayas (monasteries) as centers for healthcare is noted, and the eventual decline due to the spread of Allopathic medicine is mentioned.

Chapter 2: Ayurveda Material in Jain Agama Literature This chapter delves into the presence of Ayurvedic knowledge within the Jain Agamas:

• Ayurveda as a "Papashruta": It notes that Ayurveda (called "tegiccha" or "chekitasya") was counted among the nine "Papashrutas" (texts dealing with worldly matters or potentially leading away from spiritual focus) in the Sthananga Sutra, alongside astrology, mantra shastra, and arts.
• Dhanvantari and Mahavaidyas: The Nishiha Churni mentions Dhanvantari as the original proponent of Ayurveda, and those who studied it were called "Mahavaidyas" (great physicians).
• Eight Limbs of Ayurveda: The text lists the eight traditional limbs of Ayurveda as found in Jain Agamas: Kumara-bhritya (pediatrics), Shalakya (ENT & Ophthalmology), Shalya (surgery), Kaya Chikitsa (internal medicine), Jangula (toxicology/serpentology), Agada Tantra (antidotes/poisonology), Rasayana (rejuvenation), and Vajikarana (aphrodisiacs).
• Components of Treatment: The four main components of treatment are identified as the physician, the patient, the medicine, and the attendant.
• Practices and Therapies: The text details various medical practices mentioned in Agamas, including the use of surgery, medicinal plants, minerals, knowledge of poisons, and various therapies like Abhyanga (anointing), Udvartana (massaging with powders), Sneha-pana (oleation), Vamana (emesis), Virechana (purgation), Agni-karma (cauterization), Avsana (medicated baths), Anuvasana Basti (medicated oil enema), Shira-vedha (bloodletting), surgical instruments, mental therapy (binding, confinement), Devavyapashraya Chikitsa (using rituals, mantras), and Arogyashalas (hospitals).
• Diseases and Diagnosis: It lists various diseases like Shvasa (asthma), Kasa (cough), Jvara (fever), Daha (burning sensation), Yakṣhmā (tuberculosis), Kuṣṭha (leprosy), and mental ailments like Apasmara (epilepsy/fainting) and Unmada (madness). It also mentions causes of diseases, including excess or improper food, lack of sleep or excessive wakefulness, retention of bodily urges (purisha, mutra, etc.), and desire. Specific mentions of diseases like Kr̥mikusṭha (worm infestation leading to skin disease) and Bīlārōga (a specific abdominal ailment described in Yati Nidana) are noted.
• Treatments and Remedies: Detailed descriptions of treatments are provided, including wound care, extraction of foreign bodies, use of animal products (like urine, fats), herbal remedies, mineral preparations (like sulphur and mercury), and the use of substances like gold for detoxification.
• Surgical Procedures: Mention is made of surgical procedures like Shalyodharana (extraction of foreign bodies), Shira-vedha (bloodletting), and Agni-karma.

Chapter 3: Acharyas Preceding Ugradityacharya and Their Works This chapter focuses on early Jain scholars who contributed to Ayurveda:

• Samantabhadra (4th-5th Century CE): A prominent Digambara Acharya, known for his mastery in logic, grammar, Ayurveda, and philosophy. He is credited with works like Aptamimamsa, Yuktyanusasana, Swayambhu Stotra, and Ratnakara. His Ayurvedic contributions include the "Ashtanga Sangraha" on the eight limbs of Ayurveda, which served as a basis for Ugradityacharya's Kalyanakaraka. His "Siddhanta Rasayanakalpa" and "Pushpayurveda" are also mentioned, though lost. His proficiency in Rasavidya and Ayurveda is highlighted.
• Pujyapada (464-524 CE): Another significant Digambara Acharya renowned for his works in grammar (Jainendra Vyakarana), philosophy (Tattvartha Varttika), yoga (Samadhi Tantra), and Ayurveda. He is credited with the lost work "Pujyapadiya" (mentioned in Vasurarajiyam) and a "Shalakya Tantra" (mentioned by Ugradityacharya). His "Kalyanakaraka" (though the book's title suggests Ugradityacharya is the author of the Kalyanakaraka, Pujyapada is also mentioned in relation to a work of the same name, which seems to be a misunderstanding of the text's progression, or perhaps multiple works with similar titles existed).
• Patrakesari or Patraswami (6th Century CE): A former Brahmin priest who became a Jain scholar and wrote on Shalya Tantra, mentioned by Ugradityacharya. His work is also lost.
• Siddhasena: Mentioned for his works on Agada Tantra (poison) and Bhuta Vidya (dealing with evil spirits and severe afflictions), also lost but referenced by Ugradityacharya.
• Meghanada: Mentioned for his work on Balavaidya (pediatrics), referenced by Ugradityacharya.
• Simhanada (Simhasena): Mentioned for his works on Vajeekarana (aphrodisiacs) and Rasayana (rejuvenation), referenced by Ugradityacharya.
• Dasharatha Muni: Mentioned for his work on Kaya Chikitsa, referenced by Ugradityacharya.
• Gommatadeva Muni: Author of "Merutantra" or "Merudanda Tantra," a known Ayurvedic text in Kannada.

Ugradityacharya and His Kalyanakaraka:

• Ugradityacharya: Considered the primary author of the extant "Kalyanakaraka," which is the only surviving work explicitly detailing the Pranavaya tradition.
• Kalyanakaraka: This treatise, written around the late 8th century CE, is described as the most ancient and significant work of Jain Ayurveda. It details treatments, medical practices, and introduces unique remedies. It is noted for its emphasis on vegetarian diet and avoidance of alcohol, meat, and honey, reflecting Jain ethical principles. The work covers the eight limbs of Ayurveda, including Rasyana (rejuvenation) and the use of mineral-based medicines (Rasayoga). The book highlights its scientific basis and its meticulous description of pharmaceutical preparations. The author, Ugradityacharya, was a disciple of Shrinandi and flourished under the patronage of King Vishnuvardhana IV of the Eastern Chalukyas (764-799 CE) and later associated with Rashtrakuta King Amoghavarsha I.
• Tradition of Pranavaya's Descent: The Kalyanakaraka itself narrates the origin of Ayurveda from Tirthankara Rishabhanatha, passed down through Ganadharas and subsequent Acharyas, forming part of the Agama literature.

Chapter 4: Jain Ayurveda Authors and Their Works (North India Focus) This extensive chapter lists and briefly describes the contributions of numerous Jain scholars and their Ayurvedic texts, primarily from North India (Rajasthan, Punjab, Gujarat, etc.):

• Padalipta Suri (1st-2nd Century CE): Known for mystical powers (e.g., sky-walking via foot-lepa) and works in Jyotishkarandaka Prakirnaka. While no specific medical text is confirmed, his knowledge of Siddha Vidya and Rasayana is mentioned.
• Nagarjuna (Jain Siddha Nagarjuna, 2nd-3rd Century CE): Distinguished from Buddhist Nagarjunas, this Jain Nagarjuna was a disciple of Padalipta Suri. He is credited with works like "Nagrjunakalpa" and "Yogaratnamala" and contributed to the formulation of Agamas. His association with Rasavedha (alchemy) and potential role in the recension of Agamas (Vallabhi or Mathuri Vachana) are discussed. His life is intertwined with legends.
• Dhananjaya (7th-8th Century CE): A Jain layman and scholar known for his lexicographical works like Dhananjaya Namamala and Anekartha Namamala, which cite Ayurvedic concepts and authors.
• Durgadeva (1032 CE): Author of "Rishta Samuchchaya," a text on predicting death based on auspicious and inauspicious signs.
• Mahendra Jain (11th Century CE): Author of "Dravyavali" or "Dravyavali Samuchchaya," a Nighantu (lexicon of medicinal herbs).
• Jinasena: Mentioned as a contemporary of Mahendra Jain, and his disciple Jinadasa.
• Durlabharaja (12th Century CE): Minister to King Kumarpala, authored works on elephant and horse management ("Gajaprabandha," "Turanga Prabandha"), dream interpretation ("Swapnashastra"), and physiognomy ("Samudrika Tilaka").
• Hemchandrasuri (12th Century CE): A prolific Shvetambara Acharya, the "Kalikalsarvajna." His "Nighantu Shesha" is a significant botanical lexicon. His vast contributions span grammar, philosophy, literature, and logic.
• Gunakara (1239 CE): A Shvetambara monk who wrote a commentary ("Vivriti") on Nagarjuna's "Yogaratnamala."
• Yashahkirti Muni (13th Century CE): Author of "Jagat sundari Prayogamanimala," a text on medical remedies and Tantric practices.
• Haripala (1284 CE): Author of "Vaidyakashastra," a work in Prakrit on diagnosing and treating diseases.
• Merutunga (1386 CE): A Jain monk who wrote a commentary on "Kankalay Rasadhaya" by Champaka, a text on Rasashastra.
• Simha (1471 CE): Author of "Nibandha," a medical work.
• Anantadeva Suri (14th-15th Century CE): Author of "Rasachintamani," a work on Rasashastra.
• Nagadeva or Thakkura Jinvadeva (14th-15th Century CE): Known for "Madanaparajaya," a dramatic work with Ayurvedic and erotic themes.
• Manikyachandra Jain (14th-15th Century CE): Author of "Rasavatara," a text on Rasashastra.
• Charuchandra Suri Rudrapalliya (15th Century CE): Author of "Vatashataka."
• Shrikantha Suri (16th Century CE): Author of "Hitopadesha" or "Vaidyaka Sarasangraha," a compilation of Ayurvedic treatments.
• Poornasena (16th Century CE): Wrote a commentary on Vararuchi's "Yogashataka."
• Pandit Jinasena (1551 CE): A skilled physician and lay Jain scholar from Rajasthan, known for "Holirenukacharitra" (historical work, not medical).
• Nayanasukha (1592 CE): Author of "Vaidya Manotsava," a concise Hindi work on diagnosis and treatment.
• Narbuda Acharya (Narmadacharya) (1600 CE): Author of "Kokashastra Chaturpadi," a treatise on erotic and medical practices in Gujarati.
• Harsakirti Suri (1600 CE): A significant Shvetambara Acharya and physician, author of the influential "Yogachintamani" (also known as Vaidyaka Sarasangraha or Sarasangraha), a compilation of Ayurvedic remedies.
• Jayaratnagiri (1605 CE): Author of "Jvaraparaajaya," a work on fever treatment in Gujarati.
• Lakshmikushal (1637 CE): Author of "Vaidyaka Sara Ratna Prakasha," a Gujarati work on remedies.
• Mahendra Jain (11th Century CE): Author of "Dravyavali" or "Dravyavali Samuchchaya," a Nighantu (botanical lexicon).
• Samartha (1707 CE): Author of a commentary on ShaliNatha's "Rasamnjari."
• Deepakchandra Vachaka (1735 CE): Author of "Pathyalanghana Nirnaya" (on dietary regimen) and "Baltantra Bhasha Vachnika" (commentary on Baltantra).
• Chainsukh Yati (1763 CE): Author of a commentary on "Shatashloka" and "Vaidya Jeevan Taba."
• Ramvijay Upadhyaya (1774 CE): Author of commentaries on "Shatashloka" and "Sannipata Kalika."
• Chainrup (1778 CE): Author of "Pathyapathyastabaka."
• Raghupati (18th Century CE): Author of "Bhajanamrita" and works related to Tirthankara Mahavir's life.
• Vishram (1785-1811 CE): Author of "Anupanamnjari" (on dietetics and antidotes) and "Vyadhinigraha" (on disease control).
• Malukchand (18th Century CE): Translator of the Persian/Greek medical text "Tibbe Nabvi" into Hindi as "Vaidya Hulas."
• Sumathidheer (1784 CE): Author of "Vaidya Jeevan Stabaka."
• Karmachandra (18th Century CE): Author of a commentary on Madhava Nidana's chapter on fever.
• Hansraj Pippalaka (18th Century CE): Author of "Mutra Lakshana."
• Gangaram Yati (1821 CE): Author of "Yati Nidana" (a translation of Madhava Nidana), "Surat Prakash," and "Bhava Nidana."
• Lakshmichand Jain (1880 CE): Author of "Lakshmiprakasha," a compilation of medical remedies.
• Shripalchandra (19th Century CE): Author of "Jain Sampradaya Shiksha," which includes Ayurvedic content.
• Ramlal Mahopadhyay (20th Century CE): Author of "Ramnidanam" or "Ram Riddhisara," a work on diagnosis.
• Riddhisara or Ramriddhisara (Ramlal): Also mentioned as the author of a work on diagnosis.
• Muni Kantisagar: A modern scholar and author of works on Ayurveda, history, and Jain traditions, who also researched and published on Ayurvedic texts.

Chapter 5: Jain Ayurvedic Authors from South India This chapter focuses on Jain scholars from South India:

• Marasingha (961-974 CE): A Ganga dynasty king, known for his patronage of arts and literature, including "Ashva Vidya" (horse management), though no specific medical text by him is extant.
• Kirtivarma (1125 CE): A Chalukya king who authored "Govaidya," an early work on veterinary medicine in Kannada.
• Somnath Kavi (1140 CE): A Jain scholar who translated Pujyapada's "Kalyanakaraka" into Kannada as "Karnatak Kalyanakaraka."
• Amritanandi (13th Century CE): A Digambara Acharya who compiled a vast "Nighantu Kosha" (lexicon of medicinal plants) in Kannada, known for its Jain-specific terminology.
• Mangaraja (Mangarasa) I (1360 CE): Author of "Khagendramani Darpan," a significant work on toxicology in Kannada, referencing Pujyapada.
• Sridharadeva (1500 CE): Author of "Jagadeka Mahamantra Yadi."
• Bacharasa (1500 CE): Author of "Ashva Vaidya," on equine medicine.
• Padmaras (1527 CE): Author of "Haya Sarasamuchchaya," on equine medicine.
• Mangaraja (Mangarasa) II: Author of "Mangaraja Nighantu."
• Mangaraja (Mangarasa) III: Author of "Supa Shastra" (cookery).
• Salva (16th Century CE): A Jain poet known for "Vaidya Sangatya," a medical work.

Appendices:

• Appendix 1: Works by Unknown Authors: Lists works where the author's identity is not clearly established, such as "Nadi Vichara," "Ladi Chakra," "Nadisanchara Jnana," and "Nadi Nirnaya."
• Appendix 2: Index of Jain Ayurvedic Authors and Individuals: A directory of mentioned scholars and personalities.
• Appendix 3: Index of Jain Ayurvedic Works: A catalog of the cited texts.

Overall Significance:

"Jain Aayurved Ka Itihas" is a pioneering work that systematically brings together and analyzes the Ayurvedic heritage within Jainism. It highlights the ethical framework (especially non-violence) that influenced Jain medical practices and the significant literary contributions made by Jain scholars across various languages and time periods. The book aims to fill a gap in the historical understanding of Indian medicine by focusing on this often-overlooked aspect of Jain culture and science.