Jain Vidwano Dwara Hindi Me Rachit Kuch Vaidyak Granth

Here's a comprehensive summary of the provided Jain text in English:

The text, "Jain Vidwano dwara Hindi me Rachit kuch Vaidyak Granth" (Some Medical Treatises Composed in Hindi by Jain Scholars) by Rajkumar Jain, explores the significant, yet often overlooked, connection between Jainism and Ayurveda, the traditional Indian system of medicine. It highlights that while Ayurveda's roots are in Vedic literature, Jain literature also contains substantial references to medical topics, even incorporating Ayurveda as a distinct discipline within its twelve Angas (scriptural divisions).

The author emphasizes that many are unaware of the deep relationship between Jainism and Ayurveda, akin to that between Hinduism and Ayurveda. The inclusion of Ayurveda in the Jain Angas underscores its authenticity and importance within Jain philosophy.

The text notes that while numerous Ayurvedic texts have been written by non-Jain scholars, a vast number of important works by Jain scholars remain unknown to the medical community, largely because many of these texts are still unpublished. A recent extensive cataloging of Jain manuscripts in Rajasthan has revealed many such Ayurvedic treatises composed by Jain acharyas.

Key Ayurvedic concepts mentioned within Jain Agamas include:

• Ashtanga Ayurveda (Eight Branches of Ayurveda): The text lists and briefly describes the eight branches, which are largely consistent with the traditional understanding of Ayurveda:
  1. Kaumarashalya (Pediatrics)
  2. Kaya Chikitsa (Internal Medicine)
  3. Shalakya Chikitsa (ENT/Ophthalmology)
  4. Shalya Chikitsa (Surgery)
  5. Jigoli ka Vish Vidhat Tantra (Toxicology/Antidotes)
  6. Bhoot Vidya (Demonology/Psychiatry)
  7. Kshar Tantra (Semen-related issues/Virilification)
  8. Rasayan (Rejuvenation/Longevity)
• Sixteen Mahārogas (Major Diseases): A list of sixteen major diseases is provided, which includes conditions like fever, cough, consumption, etc.
• Four Types of Diseases: Diseases are categorized based on the three doshas (Vata, Pitta, Kapha) and Sannipata (combination of all three).
• Four Limbs of Treatment: These are identified as the physician, medicine, patient, and attendant.
• Four Types of Physicians: These are categorized as self-practicing, practicing on others, practicing on both, and those with general knowledge.
• Nine Causes of Disease: These include overeating, inappropriate food, oversleeping, staying awake excessively, suppression of urination and bowel movements, excessive travel, incompatible food combinations, and sexual indulgence.

The author then delves into the inherent conflict between the core Jain principle of Ahimsa (non-violence) and certain Ayurvedic practices. While Ayurveda aims to promote well-being and minimizes harm, the use of substances like honey, gorochana (bile stone), various fermented preparations (asava, arishta), and particularly the inclusion of animal products like deer meat, boar meat, peacock semen, etc., in treatments (especially for aphrodisiacs and certain diseases) compromises the absolute adherence to Ahimsa.

This conflict led Jain acharyas to carefully study Ayurveda and then reformulate and compose their own medical texts. These works were designed to be fully aligned with the spirit of Ahimsa, making them suitable for Jain monks, nuns, and lay followers. This also necessitated Jain scholars engaging in medical practice themselves.

The text further details the historical development of Jain medical literature:

• Digambara scholars initially adopted and composed Ayurvedic texts primarily in Prakrit and Sanskrit. However, due to a lack of preservation and publication efforts, many of these works have been lost or are endangered.
• Śvetāmbara scholars began composing their medical texts more recently, predominantly in the last 400 years, using Hindi and adopting poetic forms like Doha and Chaupai.

The author then proceeds to introduce and describe several specific Hindi medical works by Jain scholars:

1. Vaidya Manotsav: Composed in Doha, Soratha, and Chaupai by Kavi Nayan Sukh in 1641 CE. It is noted as an original work, demonstrating the author's profound knowledge of Ayurveda.
2. Vaidya Hulas (also called Tibb Sahabi): This is a Hindi poetic translation of the Persian work "Tibb Sahabi" by Lukman Hakim. The translator, Malukchand, is identified as a scholar of both Persian and Hindi, with poetic talent and knowledge of medical science.
3. Ram Vinod: Composed by Kavi Ramchandraji in a flowing poetic style, based on major Ayurvedic texts like Charak Samhita and Sushrut Samhita. It was created in 1720 CE to make Ayurvedic knowledge accessible to the general populace. The author mentions his guru lineage within the Kharatargachha sect.
4. Vaidya Vinod: Also by Kavi Ramchandraji, this is a Hindi poetic translation of the renowned Ayurvedic text Sharangadhar Samhita. It is divided into three sections and written in simple, easy-to-understand language. It was composed in 1726 CE.
5. Kaal Gyan: A poetic translation of a work by Vaidya Shambhunath, composed by Kavi Lakshmivallabh, a renowned scholar of the 18th century from the Kharatargachha sect. Lakshmivallabh was also known for his scholarly commentaries on Jain scriptures in Sanskrit.
6. Kavi Pramod: Described as the largest among Jain scholars' poetic medical works in terms of size and verse count. It contains 2944 verses and was composed in Lahore in 1753 CE, showcasing the author's (Kavi Maan) extensive knowledge of Ayurveda.
7. Kavi Pramod (second mention): This appears to be a repetition or a related work by Kavi Maan, also composed in 1741 CE, with a similar poetic style and focus on Ayurvedic subjects.
8. Ras Manjari: This work by Samarath (disciple of Matiratna of Kharatargachha) is not fully available, with only fragmented parts existing. It was composed in Chaupai meter in 1764 CE.
9. Megh Vinod: Considered a significant medical treatise, this work by Muni Meghvijay (a poet and Yati) focuses on various remedies for diseases. It was translated from Gurmukhi script (Punjabi) into Hindi and published. The composition date is 1835 CE. The author's guru lineage from the Uttaragachha sect is also provided.

In essence, the text underscores that Jain scholars played a vital role in the preservation, development, and dissemination of medical knowledge, particularly by adapting and reformulating Ayurvedic principles to align with their core tenets of Ahimsa. It highlights a rich tradition of medical literature within Jainism that deserves greater recognition.