Jain Agamo Me Ayurved Vishyaka Vivaran

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This essay, "Jain Agamo me Ayurved Vishyaka Vivaran" (Details related to Ayurveda in Jain Agamas) by Dr. Tejsinh Gaud, aims to present the information concerning Ayurveda found within Jain scriptures, which are primarily spiritual texts but also contain details on other subjects when relevant.

Origins of Ayurveda in Jainism: The tradition of Ayurveda in Jainism is attributed to the first Tirthankara, Lord Rishabhnath (also known as Adinath). According to the text "Kalyanakarak" by Acharya Ugraditya (9th century), during his divine sermon, Bharat Chakravarti inquired about the health issues faced by humans in the current era of karma bhumi. Unlike the era of enjoyment (bhoga bhumi) where people lived long lives and enjoyed the fruits of Kalpa trees, humans in the current era suffer from diseases caused by imbalances of vata, pitta, and kapha due to improper diet and lifestyle. Lord Rishabhnath, in response, expounded extensively on various aspects of health, including the characteristics of a human body, the origin of diseases, treatment, and time-specific remedies. This knowledge was then passed down through the lineage of Ganadharas, Tirthankaras, and monks, forming a deep and vast tradition of Ayurveda.

Key Aspects of Ayurveda Mentioned in Jain Agamas:

• Components of Treatment: Treatment is described as having four essential components:

  1. The Physician (Vaidya)
  2. The Medicine (Aushadh)
  3. The Patient (Rogi)
  4. The Attendant or Nursing (Paricharak/Paricharya)

• Types of Diseases: Diseases are categorized based on the imbalance of bodily humors:

  1. Vatika: Diseases caused by vitiation of vata (air humor).
  2. Paittika: Diseases caused by vitiation of pitta (bile humor).
  3. Shlaishmika: Diseases caused by vitiation of kapha (phlegm humor).
  4. Sannipata: Diseases caused by the combined vitiation of vata, pitta, and kapha.

• Nine Causes of Disease: A more extensive list of nine causes leading to the origin of diseases is also provided:

  1. Excessive consumption (Pratimahara)
  2. Unwholesome diet (Ahitashan)
  3. Excessive sleep (Ati Nidra)
  4. Excessive wakefulness (Prati Jagaran)
  5. Suppression of urine (Mutravarodh)
  6. Suppression of feces (Malavarodh)
  7. Excessive travel/exertion (Adhvagaman)
  8. Contrary food intake (Pratikool Bhojan)
  9. Sexual indulgence (Kam-vikar) The text emphasizes that avoiding these nine factors can prevent diseases.

• Emphasis on Non-Violence in Healing: The Jain Agamas, with their core principle of ahimsa (non-violence), strictly prohibit violence in medical practices. The Acharangasutra is cited to illustrate that physicians who cause harm, injury, or death to living beings during treatment are ignorant and their practices lead to violence. Patients undergoing such violent treatments are also complicit in the killing of life. Jain ascetics (Angar) are advised against seeking such violent forms of treatment.

• Types of Physicians: Physicians are classified into four types:

  1. Self-healer, not healer of others: Treats themselves but not others.
  2. Healer of others, not self-healer: Treats others but not themselves.
  3. Healer of both self and others: Treats both themselves and others.
  4. Healer of neither self nor others: Treats neither themselves nor others.

• Specialists in Medicine: The Sthanangasutra mentions Kayapunika, an expert in the body's channels like ida and pingala (similar to a pulse physician or nadi vaidya). It also mentions Chikitsa-nepunika, skilled in physical treatments.

• Hospitals and Healthcare Facilities: The Jnatadharmakatha describes a large medical hall built by Nand Manikara Seth. This facility, supported by pillars, was staffed with various types of medical professionals, including experienced physicians (vaidya), those who treat based on experience rather than formal study (gyayak), and those skilled in medical reasoning (gyayak putra kushal). They were also supported by attendants who provided medicines, food, and water to the sick, weak, and suffering. This indicates a sense of public health responsibility and a benevolent approach to healthcare in that era.

• Branches of Ayurveda: Ayurveda is presented as having eight branches:

  1. Kumara-bhritya (Kaumar-amritya): Pediatrics (treatment of children's diseases).
  2. Kaya-chikitsa: Internal medicine (treatment of physical diseases).
  3. Shalakya: Treatment of diseases of the ear, nose, throat, and eyes using specialized instruments (shalaka).
  4. Shalya-hatya (Shalya-hatya): Surgery (removal of foreign bodies like thorns, bullets, etc., and operations).
  5. Jangali (Jangula): Toxicology (treatment of poisons).
  6. Bhutavidya: Treatment of mental illnesses or afflictions attributed to supernatural beings or spirits.
  7. Kshar-tantra (Bajikaran): Treatments related to aphrodisiacs and strengthening virility.
  8. Rasayana: Alchemy and mineral-based medicine (treatment using mercury and other metals/minerals for longevity and disease eradication).

• Ethical Considerations in Ayurveda: The text mentions Dhanvantari Vaidya, a physician who advised meat-eating to patients and kings. Due to this action, he was reborn in the sixth hell for a long period (22 sagaropama) as a consequence of his karmic actions. This highlights the importance of ethical conduct even in medical practice within the Jain framework.

• Mention of Specific Diseases: The Agamas list various diseases.

  • The Acharangasutra mentions sixteen diseases, including gandamala (scrofula), koshtha (leprosy), rajyakshma (tuberculosis), apasmara (epilepsy), kanatva (deafness), jadta (numbness), kunitva (deformity), kubdratva (hunchback), udar roga (abdominal diseases like ascites, bloating), mukaratva (mutism), shotharoga (swelling), bhasmakaroga, kampanvata (tremors), pithasapi (paralysis), slipada (filariasis), and madhumeha (diabetes).
  • The Vipaka-sutra lists sixteen different severe diseases, including shwas (asthma), kas (cough), dah (burning sensation), kukshishul (abdominal pain), bhagandar (fistula), arsha (piles), ajirna (indigestion), drishtishul (eye pain), mastakashul (headache), arochak (loss of appetite), akshivedana (eye pain), karnavedana (ear pain), khujli (itching), jalodar (ascites), koshtha (leprosy), and bawasir (hemorrhoids).
  • The Jnatadharmakatha also lists sixteen diseases, with some overlap and variations from the other lists, including shwas, kas, jvar (fever), dah, kukshishul, bhagandar, arsha, ajirna, netrashul (eye pain), mastakashul, loss of appetite, eye pain, ear pain, itching, dakodar (ascites), and leprosy.

• Treatment Methods: Physicians employed various therapeutic approaches, including:

  • Abhyanga (oil massage)
  • Ubtan (herbal paste application)
  • Snehapana (internal administration of oleaginous substances)
  • Vamana (therapeutic emesis)
  • Virechana (therapeutic purgation)
  • Avadahan (cauterization with hot instruments)
  • Avaskana (bathing with medicinal water)
  • Anuvasana (medicated enema)
  • Vastikarma (types of enemas, including applying oil to the head)
  • Niruha (a type of purgative enema)
  • Shiravedha (bloodletting from veins)
  • Takshana (incision)
  • Pratakshana (partial incision)
  • Shiro-vasti (application of oil to the head via a leather cap)
  • Tarpan (oil application to the body)
  • Putapaka (medicinal preparations)
  • Treatment using herbs, roots, barks, leaves, flowers, fruits, seeds, bitter medicines (shilika), and pills (gutika).

Conclusion: The author concludes that although Jain Agamas are primarily spiritual texts, they contain valuable information about Ayurveda. The essay has highlighted aspects like the branches of Ayurveda, types of physicians, hospitals, and treatment methods by referencing only a few Agamas. Dr. Gaud strongly believes that a comprehensive study of the entire Jain Agama literature could yield significant material for a dedicated book on Ayurveda, potentially opening pathways to treating currently incurable diseases. He encourages subject experts to undertake such research.