Medicinal Plants and

Jainism

ByDr. Shuchita Jain

Lecturer in BotanyGovt. J.D.B. P.G. College for

Women,Kota

ABSTRACT

Nonviolence is fundamental principle of Jainism. Both are so intrinsically integrated that there is no exaggeration to connote both Jainism and nonviolence as synonyms. Jainism ordains that all plant forms along with even soils (including minerals, water, air, energy (fire) are life forms and should be treated as one’s own self and any form of cruelty or pain should not be inflicted. In Ayar Suttam, the most important canonical Jain scripture, there is very sensitive description of injury to plant and its parts equating it with same as injury to human body and any of its parts or organs. The plants experience and feel pain in the same way as the humans do.

There is very elaborate and comprehensive description of various plant species and their products in Jain scriptures notably Tilloyapannati and Jambudweep Prajnapti.

Devoted Jain people do not take modern allopathic medicines as violence is involved in their research and manufacture. By and large and as an established tradition, Jains depend on medicines based on plants. While working on U.G.C. project on survey of medicinal plants, it has been observed that availability of many such plant species are dwindling fast even if claimed to be the best protected forest areas in National parks and wildlife sanctuaries.

It has also been observed that collection of medicinal plants by tribals is done in very cruel way. It is therefore necessary particularly for Jain people and organizations to take up propagation, collection and processing of medicinal plants in situ as well as in agricultural farms in accordance with Jain principles.

The paper stresses the need of such studies establishing correlation between Jainism and plant science to conserve Phytodiversity vis a vis biodiversity which is the need of the hour to save planet earth.

Namokar MahamantraNamokar Mantra is unique prayer devoted to Panch Parmeshti. Panch Parmeshti are ideals for us to follow. By reciting Namokar mantra, we gain purity and peace. Namo Arihantanam

I bow in reverence to ArihantsNamo SiddhanamI bow in reverence to SiddhasNamo AyariyanamI bow in reverence to AcharyasNamo UvajjhayanamI bow in reverence to UpadhyayasNamo Loye Savva SahunamI bow in reverence to all Sadhus

Eso Panch NamoyaroThis five-fold salutationSavva PavappanasanoDestroys all sinsMangalanam Cha SavvesimAnd amongst all auspicious thingsPadhamam Havai MangalamIs the most auspicious one

NONVIOLENCE

Nonviolence is fundamental principle of Jainism. Both are so intrinsically integrated that there is no exaggeration to connote both Jainism and nonviolence as synonyms.

Jainism ordains that all plant forms are life forms and should be treated a one’s own self.

Any form of cruelty or pain should not be inflicted on plants.

PLANTS IN JAIN SCRIPTURES

In Ayar Suttam, the most canonical Jain scripture, there is very sensitive description of injury to plant and its parts equating it with same as injury to human body and any of its parts or organs.

Plants experience and feel pain in the same way as the humans do.

There is very elaborate and comprehensive description of various plant species and their products in Jain scriptures notably Tiloyapannati and Jambudweep Prajnapti.

JAIN TRADITION

Devoted Jains do not take modern allopathic medicines as violence is involved in their research and manufacture.

Jains depend on medicines of plant origin.

Jains do not take even Ayurvedic medicines in which honey is used as an ingredient.

REVELATIONS OF MY SURVEYS OF MEDICINAL PLANTS

My surveys of medicinal plants in sanctuaries and National Parks under U.G.C. Project have revealed discrepancies which are not compatible with Jainism.

Discrepancies are given below.

AVAILABILITY OF MEDICINAL PLANTS

It has been observed that availability of many medicinal plants is dwindling fast even in areas , claimed to be best protected in National Parks.

Growing pressure of exploding population and industry on shrinking forests is accentuating the shortage of medicinal plants.

Many medicinal plants have become extinct.

Many more are on the verge of extinction because of their overexploitation.

COLLECTION OF MEDICINAL PLANTS

By and large medicinal plants are collected by tribals.

Because of abject poverty tribals start collecting prematurely.

There are elaborate instructions in Ayurvedic scriptures about the season, month and even fortnight as well as stages of flowering, fruiting etc. when any medicinal plant should be collected. These instructions are certainly not at all followed.

STORAGE OF MEDICINAL PLANTS

Medicinal plants collected from forests are eventually sold to big traders in cities like Delhi, Mumbai, Ahmedabad etc.

Traders store them in dingy, dark and moist godowns susceptible to be infected by bacteria and fungi. Using such medicines is against Jainism.

PREPARATION OF MEDICINES

Most pharmaceutical manufacturers of Ayurvedic medicines purchase their requirements from traders in cities.

Traders continue mixing fresh and old time- barred medicinal plant parts.

No pharmaceutical manufacturer has its own expertise and organized system of collecting medicinal plants according to prescribed method.

This adversely affects quality of Ayurvedic medicines.

CULTIVATION OF MEDICINAL PLANTS Many important medicinal plants

are being cultivated in agricultural fields.

These are not as effective as those collected from natural sites. The proportion of active constituent is lower.

In natural forests medicinal plants grow under a specific edapho-climatic ecosystem in association of other trees and plants.

Medicinal plants if to be cultivated, it should be done by first creating the specific ecosystems in which they grow naturally.

JAIN TIRTHANKARAS AND TREES It is interesting to note that all the

24 tirthankaras meditated under the trees and not any other place like caves or river banks etc. to get enlightenment.

There is so much importance of plants and their medicinal values in Jainism that all Trthankaras of present (Avasarpani Era) got their enlightenment meditating under various trees of medicinal value.

The Tirthankaras and their respective Kewali Vrikshas (Trees) are given in the following Table.

Tirthankara Emblem Tree 1.Rishabhanath  or Adinath 

Bullock Bargad

2. Ajitanath Elephant Semal 3. Sambhavanath Horse Sal 4. Abhinandana Monkey Chir Pine 5. Sumatinath Curlew Priyangu 6. Padmaprabha Red Lotus Priyangu 7. Suparshvanath Swastik Siris 8. Chandraprabha Crescent Naga

Kesar 9. Pushpadanta  Crocodile Baheda 10. Sitalanath Wish Yielding Tree Kalpvriksh

a11.Shreyanshanath Rhinoceros Tendu 12. Vasupuja Buffalo Patala

Slides showing the name of the Tirthankara, the Kewali Vriksha (Tree) and its medicinal value.

Tirthankara Emblem Tree 13. Vimalanath Pig Jamun 14. Anantanath Porcupine Peepal 15. Dharmanath. Thunderbolt Vishnukan

t 16. Santinath Deer Nandi 17. Kunthunath Goat Tendu 18. Aranath Fish Mango 19. Mallinath Water Pot Ashoka 20. Munisuvrata Tortoise Nag

Champa 21. Naminath  Blue Lotus Bakula 22. Neminath Conch Shell Kokam 23. Parshvanath Serpent Dhau 24. Mahavira (Vardhamana)

Lion Shal

Tirthankar Rishabhanath or Adinath

A large evergreen tree, leaves obovate, receptacles globose, red when ripe. Medicinally useful and used in different diseases. Milky juice is applied externally for pains in rheumatism and lumbago. Infusion of bark used as tonic, astringent, used in dysentery, diarrohoea and diabetes. Seeds are cooling tonic. Leaves applied as poultice to abscesses. Root fibres useful in gonorrhea.

BargadBotanical

NameFicus

benghalensis Linn. Family

Moraceae

Tirthankar Ajitnath

Large deciduous trees. Leaves crowded at the end of branches, petiolate, digitately 5-7 foliolate, leaflets 5-23 x 1.5-9cm., ovate- lanceolate, glabrous. Flowers crowded at the end of Leaflet branches, crimson or yellowish, capsules woody, minutely apiculate, reddish brown. The bark of the tree is used to cure some skin disorders.

SemalBotanical

NameBombax ceiba L.Family

Bombacaceae

Tirthankar Sambhavnath

A large semi-deciduous tree, young shoots buff tomentose. Leaves alternate, glabrous, flowers cream coloured.Resin-Astringent, detergent used in dysentery and for fumigations and plasters. Also given for weak digestion, gonorrhea and as aphrodisiac. Resin contains 62% essential oil.

SalBotanical

NameShorea robusta

Gaertn. Family

Dipterocarpaceae

Tirthankar Abhinandannath

Evergreen trees. Branches whorled generally horizontal. Resin-stimulant, used internally as stomachic and as a remedy for gonorrhea, externally as a plaster applied to buboes and abscesses for suppuration. Wood and oleoresin used in snakebite and scorpion sting.

Chir PineBotanical

NamePinus

roxburghii Family

Pinaceae

Tirthankar Sumatinath

Evergreen small sized trees with opposite leaves. Flowers pink, reddish or rosy and used in intestinal disorders, acidity, fever and blood disorders.

PriyanguBotanical

NameCallicarpa

macrophyllaFamily

Verbenaceae

Tirthankar Padmaprabhu

PriyanguBotanical Name

Callicarpa macrophylla

FamilyVerbenaceae

Evergreen small sized trees with opposite leaves. Flowers pink, reddish or rosy and used in intestinal disorders, acidity, fever and blood disorders.

Tirthankar Suparshwanath

It is a deciduous tree of 5-15m height. Bark is grayish or pale brown. Young parts are pubescent. Leaves have large gland on the petiole. Flowers are fragrant and greenish pale yellow in colour. Bark is useful in leprosy and ulcers.

SirisBotanical NameAlbizia lebbeck

(L.) Family

Fabaceae

Tirthankar Chandaprabhu

An evergreen tree with cinnamon red bark. Flowers white with rusty stalks and used as astringent, used in cough with expectoration, made into paste with butter and sugar used in bleeding piles and burning of the feet. Flower buds used in dysentery. Unripe fruits aromatic, sudorific. Bark-astringent, aromatic combined with ginger used as sudorific. Leaves and flowers-in snake bite and scorpion sting. Flowers contain essential oil and two bitter substances.

Naga KesarBotanical

NameMesua ferrea

Family Guttifereae

Tirthankar Pushpadanta

Deciduous trees,10-30m high. Bark dark grey and longitudinally fissured. Leaves broadly obovate. Flowers in axillary spikes greenish yellow or creamy white in colour. Fruits ovoid or ellipsoid. It is of medicinal use in Ayurveda.

BaheraBotanical

NameTerminalia

belliricaFamily

Combretaceae

Tirthankar Sheetalnath

It is a small deciduous tree with smooth grey bark. Leaflets are sessile or subsessile, obovate-oblong or elliptic-oblong, densely silky brown, hairy. Flowers are pendulous. Fruits are 20-25 cms. long, ellipsoidal densely hairy, pale brown. Flowering occurs in April-May and fruiting in June–December.

KalpvrikshaBotanical

NameAdansonia digitata L.

Family Bombacacea

e

Tirthankar Shreyansnath

A large sized tree. Bark is used as an astringent, decoction of bark in diarrhea and dyspepsia as tonic. A dilute extract used as astringent lotion for the eyes. Leaves used as diuretic, carminative, laxative and styptic. Dried flowers are useful in urinary, skin and blood diseases. Bark, fruit and half ripe fruit contain 19%,15% and 23% tannin.

Tendu Botanical

NameDiospyros

melanoxylon

FamilyEbenaceae

Tirthankar Vasupujya

PatalaBotanical

NameBignonia atrovirens

FamilyBignoniaceae

Medium sized trees, with rough brown bark. Leaves are acuminate. Flowers in corymbs seeds with membranous wings; flowering and fruiting season is from March to June. It is useful as an aphrodisiac.

Tirthankar Vimalnath

Moderate sized tree. Leaves 15-20 x 3-4 cms in size, ovate, lanceolate. Flowers fairly large, jointed with the pedicel and greenish white in colour. Berries globose pinkish white or dark purple in colour. Seed powder is effective against diabetes. Flowering and fruiting season is January to June.

JamunBotanical

NameSyzygium

jambolina (L.) Family

Myrtaceae

Tirthankar Anantnath

PeepalBotanical

NameFicus religiosa

Family Moraceae

A large glabrous tree with grey bark. Leaves orbicular ovate, globose. Flowering and fruiting season is April to June.Decoction of young leaves is used for the treatment of general fever. Tree is religious and worshipped by people.

Tirthankar Dharmanath

VishnukantBotanical

NameClitoria

biflora L. Family

CleomaceaeTwining herbs up to 60 cms. High with angular stems. Flowers are geminate and solitary, deflexed, blue in color. Bracteoles are ovate pods 3-5 cms. Long. Flowering and fruiting seson is August to October. Seeds are antihelmintic.

Tirthankar Shantinath

Tall, deciduous trees,15-20m high. Leaves unipinnate and leaflets 4-15 in pairs. Flowers in drooping panicles, white and scented. Capsules are oblong. Leaf juice given in stomach disorders.

NandiBotanical NameCederella toona

Roxb. Family

Meliaceae

Tirthankar Kunthunath

A large sized tree. Bark is used as an astringent, decoction of bark in diarrhea and dyspepsia as tonic. A dilute extract used as astringent lotion for the eyes. Leaves used as diuretic, carminative, laxative and styptic. Dried flowers are useful in urinary, skin and blood diseases. Bark, fruit and half ripe fruit contain 19%,15% and 23% tannin.

Tendu Botanical

NameDiospyros

melanoxylon

FamilyEbenaceae

Tirthankar Arahanath

Trees are tall and evergreen having 15-20m height. Leaves are oblong or lanceolate in shape. Flowers are in small terminal spikes. They are yellowish green in colour. Fruit type is drupe which is fleshy and of various size. Flowering season is December and fruiting from February to July.

MangoBotanical

NameMangifera indica L.

FamilyAnacardiaceae

Tirthankar Mallinath

Evergreen shrub or tree. Leaves unipinnate, leaflets opposite and elliptic oblong, flowers are scarlet red in color. Bark astringent used in uterine affections and in menorrhea in scorpion sting. Bark contains tannin and catechol.

AshokBotanical

NameSaraca indica

(Linn.) Family

Leguminoseae

Tirthankar Munisuvratnath

Habit tree. Bark febrifuge, stimulant, expectorant, astringent , dried root and root bark is purgative and in the form of infusion useful emmolient and-mixed with curdled milk, can be applied to abcesses. Flowers and fruits considered to be stimulant, antiseptic tonic, stomach carminative, bitter and cooling used in dyspepsia, nausea and fever, also useful as diuretic in renal diseases, gonorrhea. It is used in the mixture form with sesamum oil for external application in vertigo. Oil Extracted from flowers is used in ophthalmia, cephalagia and gout. Juice of leaves is given with honey in colic. Seeds and fruits are used for healing the cracks in feet. Flowers contain essential oil too.

Nag Champa Botanical NameMichelia champaca

Linn. Family

Magnoliaceae

Tirthankar Naminath

Medium sized tree. Bark of the plant is astringent tonic useful in fevers. Leaves are used in snake bite. Pulp of ripe fruit is used to cure chronic dysentery. Seeds bruised and locally applied within the anus of children suffering from constipation. Seeds contain saponin, kernels yield oil.

BakulaBotanical Name

Mimusops elengi Linn.

FamilySapotaceae

Tirthankar Neminath

Small to medium sized tree, leaves simple, dark green and elliptic ovate. Fruit is antiscorpionic. Bark useful as an astringent. Oil is soothing and used in several skin diseases. A drink of infusion and its local application all over the body is prescribed in urticaria.

KokamBotanical

NameGarcinia indica Family

Guttifereae

Tirthankar Parshwanath

DhauBotanical

Name Anogeissus

latifolia Family

Combretaceae

Deciduous trees, 15-20 meters tall, bark smooth, white-grey. Leaves obtuse and silky. Flowering and fruiting season is March to July. The gum obtained from tree is used as medicine. Fresh bark is crushed with water to prepare a paste and paste is applied on sores to heal.

Tirthankar Mahaveer

A large semi-deciduous tree. Leaves are alternate, flowers cream coloured. Resin-astringent and used in dysentery and for fumigations and plasters. Also given for weak digestion, gonorrhea and as aphrodisiac. Resin contains 62% essential oil.

SalBotanical

NameShorea robusta

FamilyDipterocarpace

ae

In the Govt. J.D.B. P.G. Girls

College, Kota, where I am

teaching, we have raised

“TIRTHANKARA VATIKA”

(grove) and planted saplings of

these trees.

CONCLUSIONI conclude with fervent appeal to all those present here and all Jains through this forum that to keep up Jain tradition of relying on Ayurvedic medicines, it is necessary to make an ardent, systematic and organized effort to preserve, propagate, collect, store and manufacture according to prescribed methods only.

This alone will be compatible with Jainism.