Jain Ayurved Sahitya Ek Samiksha

Here's a comprehensive summary of the Jain text "Jain Ayurved Sahitya Ek Samiksha" by Rajendraprasad Bhatnagar, based on the provided pages:

The article, "Jain Ayurved Sahitya Ek Samiksha" (A Review of Jain Ayurvedic Literature), authored by Kaviraj Rajendraprasad Bhatnagar, highlights the significant and often overlooked contributions of Jain scholars and ascetics to the field of Ayurveda. Bhatnagar emphasizes that Jain acharyas were not just prolific in religious, philosophical, historical, and poetic writings, but also made substantial and beneficial contributions to public domains like astrology and Ayurveda.

Key Themes and Arguments:

• Ayurveda's Importance in Indian Culture: The text begins by establishing the esteemed position of medicine in Indian culture, quoting the Charaka Samhita to emphasize that saving a life is the greatest of all donations. Medical practice is seen as a path to dharma, wealth, friendship, fame, and skill development, making it a never-failing endeavor.
• Jain Ascetics as Physicians: Jain acharyas and ascetics (Yatis) integrated medical practice into their daily lives, alongside religious teachings and observances. They established "Upashraya" (monasteries) not only as centers for spiritual guidance but also as medical centers, providing free healthcare to the community. This tradition continued until the widespread adoption of allopathic medicine.
• Jain Ayurveda as "Pranavayu": The core of Jain contribution to Ayurveda is linked to "Pranavayu," which is identified as the twelfth "Purva" (a section of Jain scriptures) in the "Drishtivada" Anga of the Jain Agamas. Pranavayu is described as containing comprehensive knowledge of internal mental/spiritual and external physical health, including practices like Yama, Niyama, diet, regimen, and medicines. It also details the treatment of divine, physical, and environmental diseases. The text further clarifies that "Pranavayu" specifically refers to the understanding of the body's functional divisions based on the action of Prana, Apana, and other vital airs.
• Vast but Largely Unpublished Literature: Bhatnagar notes that Jain scholars produced a considerable volume of Ayurvedic texts, which are preserved in libraries across Rajasthan, Punjab, Gujarat, Maharashtra, and Karnataka. However, he laments the unfortunate reality that only a fraction of this vast literature has been published.
• The Purpose of Jain Ayurveda: Jain scholars embraced Ayurveda to strengthen the body, making it robust and useful for internal self-realization and discipline. Their aim was to prevent premature aging and death, leading to longer and healthier lives, as a healthy body is considered essential for the attainment of the four Purusharthas (dharma, artha, kama, moksha).
• Impact of Jain Principles on Medical Practice:
  • Rejection of Surgery: Adhering to their principle of Ahimsa (non-violence), Jain ascetics considered surgical practices and bloodletting as violent. This led to their gradual decline and the diminishing of anatomical knowledge, contributing to the decline of Indian surgery.
  • Emphasis on Non-Surgical Treatments: Conversely, Jain scholars greatly popularized the use of herbal remedies and compound formulations (Siddha Yogas). At one point, Siddha Yogas became the primary treatment for all ailments, much like patent medicines in modern allopathy. New Siddha Yogas and Rasayanas (formulations with mercury and metals) also emerged.
  • Diagnostic Methods: Jain physicians also supported traditional diagnostic methods like pulse and urine examination, as evidenced by their numerous treatises on these subjects.
  • Dietary Restrictions: Jain physicians strictly prohibited the use of meat, meat broths, and alcohol in medicinal preparations, citing the principle of Ahimsa. The text specifically mentions the "Kalyanakaarak" as providing rational arguments for the prohibition of meat.
  • Focus on Botanical and Mineral Sources: Consequently, formulations derived solely from botanical and mineral sources became prevalent in Jain medical practice, a trend that continues to be observed in general medicine today.
  • Shift Towards Symptomatic Treatment: The rise of Siddha Yoga treatment led to a decline in the deep understanding of Ayurvedic principles like Tridoshavada (theory of three humors) and Panchabhuta Vada (theory of five elements) and their correlation with diseases and treatments. This resulted in a greater focus on symptomatic treatment rather than the root cause.
• Contributions from both Shvetambar and Digambar Sects: Both the Shvetambar and Digambar sects of Jainism contributed significantly to the field of Ayurveda, documenting their experiential and practical findings.
• Literature in Regional Languages and Sanskrit: Jain Ayurvedic texts are found in abundance in regional languages, but there is also a considerable number written in Sanskrit. Many Jain physicians also compiled collections of traditional remedies known as "Aamnay" or "Guttka," which are considered highly valuable for their practical applicability.
• Deeper Philosophical Underpinnings: Jain acharyas primarily formulated their medical science based on their religious principles, particularly Ahimsa. The prohibition of alcohol, meat, and honey was rooted in the belief that their consumption involved the indirect or direct harm of living beings. This consideration of Ahimsa extended even to critical situations, with the ultimate goal of achieving spiritual well-being and liberation through a healthy life.
• Extensive Use of Natural Resources: Jain medical texts highlight the extensive use of herbs, minerals, alkalis, precious stones, and semi-precious stones in treatments.
• Holistic Health and Spiritual Attainment: The primary objective of Jain acharyas was not merely to maintain a healthy physical body for worldly pleasures but to achieve spiritual health and happiness through physical well-being. This led them to prescribe what to eat and avoid, and what to use and not use.
• Timeline and Geographical Distribution: The author concludes that the majority of the medical literature produced by Jain scholars dates back to the medieval period (7th to 16th centuries). Comparing it to the entire corpus of available medical literature, Jain works constitute over one-third. The production of these texts was predominantly in Western India, including Punjab, Rajasthan, Gujarat, Kutch, Saurashtra, and Karnataka, with Rajasthan being a leading region. Notable works from Rajasthan include "Vaidya Vallabh" by Hastiruchi and "Yoga Chintamani" by Harshakirti Suri.
• Sources of Textual Creation: Jain medical texts were authored in three main ways: voluntarily by Jain ascetics, at the behest of kings or wealthy patrons, and by independent Jain scholars and physicians.
• Categorization of Jain Ayurvedic Literature: The author divides Jain Ayurvedic literature into two categories:
  1. Ayurvedic references found within the Agamas (scriptures) and their commentaries.
  2. Texts related to "Pranavayu" and independent Ayurvedic works, commentaries, and collections of formulations by Jain scholars.
• Ayurvedic References in Jain Agamas: The earliest Jain religious literature, the "Dvadashanga Agama" or "Jain Shrutanga," contains numerous Ayurvedic references. These scriptures, compiled by Gautam after Lord Mahavir's teachings, are divided into Anga-pravishta and Anga-bahya. Texts like "Dashavaikalika" and "Uttaradhyayana" are particularly significant. The Agamas, though concise and profound, were elaborated upon through later commentaries (Niyukti, Bhashya, Churni, Tika) from the 1st to the 16th century CE. These commentaries provided detailed explanations of the scriptural content.
• Specific References from Agamas: The article cites specific examples from the Agamas, such as:
  • "Svananga" listing Ayurveda or medicine as one of the nine minor sins.
  • "Nishi Churni" attributing the origin of Ayurveda to Dhanvantari, with those who studied it being called "Mahavaidyas."
  • Mention of the eight limbs of Ayurveda (Koumarabhritya, Shalaky, Shalya, Kayachikitsa, Jangula, Bhutavidya, Rasayana, Vajikaran).
  • Identification of the four main components of treatment: physician, patient, medicine, and attendant.
  • The prevalent use of general knowledge, mantras, Kalpa Chikitsa, and herbal medicines.
  • The prevalence of Panchakarma, Vamana, Virechana, and the use of Rasayanas.
  • Physicians being referred to as "Pranacharya" and the existence of veterinary physicians.
  • Skilled physicians being called "Drishtapathi" (having practical experience).
  • References to various other sciences and physicians in "Nishi Churni" and "Vipak Sutra."
  • Attribution of disease origin to Vata, Pitta, Kapha, and Sannipata, with nine causes of diseases including dietary excesses, inappropriate diet, excessive sleep/wakefulness, suppression of natural urges, irregularity in eating, and sexual disorders.
  • Specific diseases like Gandamala, Kushtha, Rajyakshma, Apasmara, eye diseases, stiffness, hunchback, abdominal diseases, muteness, swelling, Bhumak disease, tremors, lameness, elephantiasis, and diabetes mentioned in "Acharanga Sutra."
  • Descriptions of drug treatments, surgical procedures (for wounds, injuries, fistulas), and antidotes for snake and insect poisons, with gold considered a potent antidote.
  • Mention of psychiatric and ghost-induced ailments treated with material remedies.
  • References to "Arogyashalas" (hospitals) with salaried physicians and attendants.
• The "Pranavayu" Tradition and "Kalyanakaarak": The article identifies "Kalyanakaarak" by Ugraditya Acharya as the sole surviving text of the Pranavayu tradition. The preface of "Kalyanakaarak" recounts the origin of Pranavayu, tracing its lineage from Lord Rishabhanatha to Bharata Chakravarti and subsequent generations of scholars. It names several earlier texts and authors within this tradition, including those who specialized in different branches of Ayurveda. However, these earlier works are now lost. The text estimates "Kalyanakaarak" to have been composed in the 6th century CE.
• Notable Jain Ayurvedic Authors and Works: The article provides a detailed list and brief descriptions of numerous Jain scholars and their Ayurvedic works, including:
  • Ashadhar: Wrote "Udyotini Teeka" on Vagbhata's "Ashtanga Hridayam" (around 1240 CE).
  • Gunakar Suri: Wrote a "Vritti" on Nagarjuna's "Yogaratnamala" (1239 CE).
  • Nayan Sukh: Authored "Vaidya Manotsav" (1591 CE) in Gujarati-mixed Hindi.
  • Nabudacharya: Composed "Kokkala Chaupai" on Kokashastra (1614 CE).
  • Harshakirti Suri: Wrote "Yoga Chintamani Vaidyak Sar Sangraha" (around 1578 CE), which mentions drugs like 'firang' (guaiacum), kabab chini (cubeb pepper), opium, and mercury.
  • Hastiruchi Gani: Author of the renowned "Vaidya Vallabh" (1698 CE), a collection of medicinal formulations, with a commentary by Meghbhadra in Sanskrit (1721 CE).
  • Pitambar: Composed "Ayurveda Sar Sangraha" (1712 CE).
  • Hansraj: Author of "Hansraj Nidan" (17th century CE).
  • Jinsamudrasuri: Wrote "Vaidya Chintamani" or "Vaidyak Saroddhar" in Rajasthani (1713-1797 CE).
  • Mahendra Jain: Composed "Dravyavali Samuchchaya" based on Panchantari Nighantu (1702 CE).
  • Nayan Shekhar: Wrote "Yogaratnakar Chaupai" in Gujarati (1754 CE).
  • Vinaymeru Gani: Author of "Vidvanmukh Mandan Sar Sangraha" (18th century CE).
  • Ramlal Mahopadhyay: Wrote "Ram Nidaan" or "Ram Riddhisara" (date not specified, but likely 18th century).
  • Deepakchandra Vachak: Authored "Pathyalanghan Nirnay" in Sanskrit (1736 CE) and "Baltantra Bhashavachanika" in Rajasthani.
  • Ramchandra: Wrote "Ram Vinod" (1744 CE) and "Vaidya Vinod" (1748 CE) in Rajasthani.
  • Dharmasi: Wrote a short work on cauterization called "Dambh Kriya" in Rajasthani (1740 CE).
  • Lakshmivallabh: Translated "Kaal Gnyanam" into Rajasthani (1741 CE) and wrote "Mutra Pariksha" in Rajasthani.
  • Manmuni: Author of "Kavi Vinod" (1749 CE) and "Kavi Pramod" (1750 CE).
  • Jogidas: Composed "Vaidyak Sar" in Rajasthani (1765 CE).
  • Samarth: Wrote a Rajasthani commentary on Shalinaath's "Rasamanjari" (1768 CE).
  • Chain Sukh Yati: Wrote commentaries on Bopadeva's "Shatashloki" (1823 CE) and Lolimbaraj's "Vaidya Jeevan" in Rajasthani.
  • Malukchand: Translated the Greek medical text "Tibbe Sahabi" into Rajasthani.
  • Vishram: Author of "Anupanamnjari" (1786 CE) and "Vyadhinigraha" (1780 CE).
  • Lakshmichand: Wrote "Lakshmi Prakash" (1593 CE).
  • The article also mentions Padaliptacharya and Nagarjuna (1st century CE) as prominent figures in Jain texts related to Rasa Vidya and chemical therapy.
  • Meghmuni wrote "Megh Vinod" (1817 CE) and Gangaram Yati wrote "Gangayati Nidan" (1877 CE).
• South Indian Contributions: The article highlights contributions from Southern India, especially Karnataka.
  • Samantabhadra (3rd-4th century CE) and Pujyapada (5th century CE) authored ancient medical texts, referenced extensively in Ugraditya's "Kalyanakaarak."
  • Ugraditya Acharya completed "Kalyanakaarak" during the reign of Rashtrakuta Emperor Nrupatunga Amoghavarsha I (815-877 CE). The work includes a detailed prose discussion on the prohibition of meat-eating. Ugraditya and his guru Shrinandi resided in the caves of Ramatirth or Ramakonda in the Vizagapatam district under the patronage of the Eastern Chalukya king Vishnuvardhana IV (764-766 CE). This region was a cultural hub. After this region was conquered by Amoghavarsha I, Ugraditya joined his court and completed the "Kalyanakaarak" by adding new chapters. Ugraditya's period is thus placed in the late 8th and early 9th centuries CE.
  • "Kalyanakaarak" notably excludes the use of alcohol, meat, and animal products, with all formulations being derived from botanical and mineral sources. The text also marks the first significant appearance of Rasayoga formulations.
  • Following Ugraditya, many medical texts were produced in Karnataka, particularly during the Vijayanagar Empire.
  • Mangaraaj I (1360 CE) authored "Khagendramani Darpan" on plant poisons.
  • Sridharadeva (1500 CE) wrote "Vaidyamrit."
  • Bacharasa (1500 CE) composed "Ashva Vaidyak" (equine medicine).
  • Padmarasa (1627 CE) wrote "Hayasar Samuchchaya" (equine science) on the orders of Mysore king Chamraja.
  • Devendra Muni wrote a book on pediatric diseases in Kannada.
  • Ramachandra and Chandraraja authored "Ashva Vaidya."
  • Virabhadra wrote a commentary in Kannada on Palakapya's "Gaja Ayurveda" (elephant medicine).
  • Amritanandi (12th century CE) composed "Vaidya Nighantu."
  • Salva wrote "Rasa Ratnakara" and "Vaidya Sangatya."
  • Jagadev wrote "Mahamantravadi."
• Untapped Potential: The author concludes by stating that Jain medical texts in Tamil and other languages have not yet been compiled. The article itself is a condensed version of his larger work, "Jain Ayurved Sahitya," which offers a more detailed and analytical introduction to the medical works and their authors.

In essence, the article aims to bring to light the extensive and valuable, yet largely unrecognized, contributions of Jain scholars to the field of Ayurveda, highlighting their unique philosophical approach, their focus on non-violent treatments, and the sheer volume of literature they produced.