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Medical Sciences in Jaina Canons :
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death in current life. The omniscient and liberated ones are exceptions. They do not have rebirth. When one dies, the inner of the living associated with caloric and karmic bodies moves up for one, two, three or four instants of time in straight or curved line and assumes his destined place for the next birth, of course leaving his gross body what we call as dead 9. Most of the Indian philosophies believe in rebirth. However, para-psychologists are not unanimous about it. They feel it a question of faith rather than actuality. However, the concept of rebirth has proved to be one of the important psychological tools for men to satisfy their optimism about the better future. Conclusion
The above description shows that there are large numbers of contents on different aspects of contemporary medical science- called Prāṇāvāya or Ayurveda. It suggests that theoretically, they have every point of current medical learning. However, looking to the contents, the quality may not be very perfect. It has more visual, empirical and external nature. It does not contain internal structure, mechanism and components responsible for curing or deficiency diseases. Also, the contents do not have sufficient accuracy in quantitative aspects. However, all the above contents reflect the varied interests of Jaina scholarly seers and the state of medical learning of their age. By comparative studies of canonical and current knowledge, one could guess the advance made by men in this branch of learning during the intervening generations,
References 1. Yuvācārya Mahăprajña (ed.); Schânārga, Jaina Vishva Bharati, Ladnun, 1976,
p. 850, pp. 920-921. Kundakunda; Astapāhuţa, Digambara Jaina Sansthana, Mahavirji, 1967, p.
216. 3. (a) R. P. Bhatnagar; Jaina Ayurveda Kā Itihāsa, Surya Prakashan, Udaipur,
1984, p.10. (b) Bhatta, Akalanka; Tattvārtha-vārtika, BJ. 1953, p. 4. Yuvācārya Mahaprajña (ed.); Sthânânga, p.855.
Ibid, p.855. 6. Yuvācārya, Mahāprajña; Avacetana Mana Se Samparka, J.V.B., Ladnun, 1984,
p.83. 7. Ugrāditya; Kalyāņakāraka (Intro), Sakharama Granthamala, Sholapur, 1940.
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