Mahavir Ka Arogya Mera Rago

Here's a comprehensive summary of the provided Jain text, "Mahavir ka Arogya mera Rago" by Bhaniram, in English:

The text "Mahavir ka Arogya mera Rago" (Mahavir's Health, My Disease) by Bhaniram explores the stark contrast between the exemplary health of Lord Mahavir and the prevalent ill health among individuals, even those initiated into Jain monastic orders. The author begins by recounting an experience with a young ascetic who, despite being recently initiated into a monastic order named after Mahavir, was concerned about liver enlargement and sought a remedy. This prompts the author to question why such ascetics, who follow a path associated with Lord Mahavir's rigorous penances and spiritual fortitude, are experiencing health issues. He wonders about the "health mantra" that Mahavir possessed and which is either unknown or not followed by present-day individuals.

The author then delves into the nine causes of disease as outlined by Lord Mahavir in the Jain scriptures (Agamas). These are presented as highly relevant for contemporary consideration:

1. Excessive eating: Overconsumption of food.
2. Excessive fasting: Extreme deprivation of food.
3. Excessive indulgence of senses: Overstimulation and engagement with sensory pleasures.
4. Suppression of impulses: Holding back natural urges.
5. Retention of stool: Blocking the natural urge to defecate.
6. Retention of urine: Blocking the natural urge to urinate.
7. Excessive wandering/travel: Too much movement or journeying.
8. Complete lack of wandering/travel: Stagnation and immobility.
9. Intense passions (Kashayas): Particularly anger and hatred.

Bhaniram criticizes the practice of fasting by those who are already suffering from conditions like stomach ulcers. He observes that for such individuals, prolonged periods without food lead to increased acidity, vomiting bile, and ultimately, "Arta Dhyana" (sorrowful contemplation) instead of "Dharma Dhyana" (religious contemplation). He labels such austerities as "childish or ignorant penance."

The author emphasizes that among the twelve types of penance prescribed by Mahavir, fasting (Anshan) is primary and secondary, while self-study (Swadhyaya) is the ultimate and superior practice. He clarifies that even fasting has specific guidelines:

• The senses should not become weak or distorted.
• No existing physical ailment should worsen.
• The mind should not develop Arta Dhyana.

The text then describes the ideal way of life for a monk or householder practicing "Bhikshachari" (alms-seeking) according to Mahavir's principles. This daily routine is presented as a "joyful fast" where there is no room for disease. Monks are to seek alms once a day and consume them once, preferably in the third part of the day. No food should be consumed in the first part. The second part is for householders and their servants. Leftovers, along with food for animals and beggars, are then given away. The monk then seeks "Pranta" (leftovers) and "Ruksha" (dry, unspiced, and fat-free) food, consuming it slowly and with great appreciation. The digestive process is explained, noting that taking excessive water immediately after meals can lead to liver and digestive problems.

Crucially, the author highlights Mahavir's view that holding back the urges to defecate and urinate is an offense against the body. The scriptures even advise a monk to set down their alms bowl if they feel the urge during alms-seeking, find a clean place to relieve themselves, and then resume their alms round. The text links the suppression of stool to diseases like hemorrhoids, constipation, and fistulas, and the suppression of urine to bladder ailments. Mahavir's principles strictly forbid "Ucchar Nirodh" (stool retention) and "Prasrav Nirodh" (urine retention), which the author asserts is supported by both ancient Ayurveda and modern medical practices.

Bhaniram suggests that the young ascetic friend likely belongs to a monastic order where the practices are influenced by urban lifestyles and deviate from Mahavir's teachings. He criticizes modern daily routines that involve frequent consumption of tea, snacks, and meals throughout the day, along with drinking large amounts of water before sunset and immediately after meals, leading to a neglect of natural bodily urges. This, he argues, leads to liver and digestive issues due to the constant violation of Mahavir's prescribed discipline.

Regarding diet, the author notes that Mahavir did not engage in the vegetarian vs. non-vegetarian debate. However, the prohibition of violence in his teachings naturally leads to vegetarianism. From a medical science perspective, he explains that the physical structure of carnivorous animals differs significantly from herbivores, and humans, with their dental and digestive systems, fall into the vegetarian category. Meat consumption is considered unnatural for humans and leads to increased uric acid (causing gout) and excessive fat, which is harmful to the heart, liver, and spleen. He cites America, a heavily meat-consuming nation, as having the highest mortality rate from heart disease, liver cancer, and gallstones. Nature-provided foods like fruits, milk, green vegetables, nuts, and legumes are deemed nutritious for the human body.

The author draws parallels with the teachings of other spiritual figures. He quotes Saint Gorakhnath, who also emphasizes the importance of stable posture, appropriate diet, and deep, dreamless sleep (Yoga Nidra) for longevity. Gorakhnath's advice on mindful actions – speaking and walking without haste or pride, and remaining calm – is also highlighted. The text references Buddha's Middle Path (Noble Eightfold Path), the Bhagavad Gita's classification of food (Tamসিক, Rajasic, Sattvic) and their effects on mind and body, and Lao Tzu's Taoist philosophy, all pointing towards a balanced and moderate approach to life.

Finally, Bhaniram recalls an incident with a Christian surgeon in Vijayawada who warned about the potential for unnatural changes in behavior and disposition due to receiving another person's blood during surgery. When asked about the impact of consuming animal flesh, the surgeon stated that only an animal can eat an animal, and doing so inevitably leads to "animalism." The author concludes that this consumption of animal flesh is a primary reason for the intense violence prevalent in the current era.