Aagam Manjusha 01 Angsuttam Mool 01 Aayaro

This is a comprehensive summary of the Jain text "Aagam Manjusha 01 Angsuttam Mool 01 Aayaro," authored by Anandsagarsuri and Sagaranandsuri, and published by Deepratnasagar. The provided text is the first book (Anga) of the Jain Agamas, specifically the Aacharanga Sutra.

The document appears to be a digital re-publication of a 70-year-old compilation, updated for online access. It is presented as "On Line - Aagam Manjusha," with the first Anga being Aayaro (Aacharanga).

Overall Theme and Purpose:

The Aacharanga Sutra is fundamental in Jainism, focusing on the conduct and discipline of ascetics (monks and nuns). Its core purpose is to guide practitioners on the path of liberation (moksha) by emphasizing non-violence (ahimsa), self-control, ethical living, and the eradication of karma. The text details the principles of right knowledge, right faith, and right conduct, as well as the rigorous practices required for spiritual purification.

Key Concepts and Content:

The Aacharanga Sutra is structured into two main parts (Shruta Skandhas), each containing several chapters (Unmmas) and further sub-sections (Adhyayanas or Deshaks). The summary below attempts to capture the essence of the text as presented in the provided pages:

Part 1 (Shruta Skandha 1):

• Focus on Right Conduct and Understanding Karma: This section heavily emphasizes the understanding of karma and its implications. It details how actions (karma) performed with specific intentions and through various means lead to karmic bondage and influence one's rebirth.
• Prohibition of Violence (Himsa) in Various Forms: A significant portion of the text is dedicated to explaining and prohibiting violence against living beings. This is elaborated through detailed discussions on the harm caused by:
  • Earthly activities (Prithvi-karma): Actions involving the earth, such as digging, cultivating, etc.
  • Water-related activities (Udaka-karma): Drawing water, using water, etc.
  • Fire-related activities (Agni-karma): Using fire, cooking, etc.
  • Air/Wind activities (Vayu-karma): Disturbing the air, actions affecting living beings in the atmosphere.
  • Plant-based activities (Vanaspati-karma): Harvesting plants, fruits, roots, etc., and the violence associated with them.
  • Life-force activities (Pranakaya-karma): Actions that directly harm or end the life of beings.
• The Concept of "Parigna" (Understanding/Comprehension): The text repeatedly stresses the importance of parigna – a deep and comprehensive understanding of one's actions, their consequences, and the nature of reality. This understanding is presented as the key to preventing negative karma.
• Detailed Explanation of Sensations and Actions: The text describes how sensory perceptions (sound, touch, taste, smell, sight) and subsequent actions, driven by attachment or aversion, lead to karmic accumulation. It discourages attachment to sensory pleasures and aversion to unpleasant experiences.
• The Path of an Ascetic: The text outlines the ideal conduct for an ascetic, emphasizing:
  • Non-possession (Aparigraha): Detachment from material possessions.
  • Self-control (Samiti): Restraint in actions, speech, and thought.
  • Vigilance (Pramada-rahita): Constant awareness and mindfulness.
  • Non-violence (Ahimsa): The paramount principle guiding all actions.
  • Detachment (Virakti): Freedom from worldly desires and attachments.
  • Knowledge and Wisdom (Jnana and Prajna): The importance of acquiring true knowledge to overcome ignorance (avidya).
• Discussion on Delusions and Attachment: The text addresses various forms of delusion (moha) and attachment (raga) that bind the soul to the cycle of birth and death. It highlights the pitfalls of ego, anger, pride, deceit, and greed.
• The Importance of Austerity (Tapas): While not explicitly detailed in these pages, the context implies that austerity is a crucial practice for purification and shedding karma.
• Ethical Principles: The text implicitly and explicitly lays down ethical guidelines for ascetics, covering their interactions with the world, their mindfulness in various situations, and their commitment to the principles of Jainism.

Part 2 (Shruta Skandha 2):

• Continued Emphasis on Karma and its Nuances: This section delves deeper into the intricacies of karma, the cycle of cause and effect, and the different types of karmic actions.
• Specific Prohibitions and Guidelines: The text provides specific instructions on how ascetics should behave in various situations, including:
  • Accepting Alms (Bhiksha): Detailed guidelines on the purity of alms, the manner of acceptance, and the prohibition of accepting food or items that are impure or prepared with violence. This includes specific rules about the type of food, the containers, and the method of preparation.
  • Dwelling Places (Avasara/Upashraya): Rules regarding the selection and use of dwelling places, emphasizing cleanliness, non-violence, and avoiding places that harbor harmful beings or activities.
  • Movement and Conduct: Guidelines on how to walk, sit, speak, and behave in different environments and situations, always with mindfulness and non-violence.
  • Dealing with Temptations and Difficulties: The text addresses how ascetics should face challenges, temptations, and unpleasant encounters with equanimity and detachment.
• The Nature of the Soul and Reality: While the primary focus is on conduct, the text also touches upon the nature of the soul (jiva) and its relationship with the body and the material world. It emphasizes the soul's inherent purity and its potential for liberation.
• The Teachings of the Tirthankaras: The text often refers to the teachings of the omniscient beings (Tirthankaras) and the pronouncements of the spiritual leaders (Gana-dharas) as the source of these guidelines.
• The Importance of Renunciation and Detachment: The text consistently advocates for renunciation of worldly pleasures and attachments as the means to achieve spiritual freedom.
• The Role of Mindfulness and Self-Awareness: The constant emphasis on understanding one's actions, motivations, and the potential for harm underscores the importance of mindfulness and self-awareness in the ascetic's life.
• The Eightfold Path (implied): While not explicitly listed as such, the principles discussed align with the Jain concept of the right path, which includes right knowledge, right faith, and right conduct, all geared towards purifying the soul.
• Specific Chapters and their Focus: The page numbers indicate a progression through various chapters, with each seemingly focusing on specific aspects of ascetic conduct. For instance, there are discussions related to:
  • Śīla (Virtue/Conduct)
  • Vastragrahaṇa (Accepting Clothes)
  • Pātragrahaṇa (Accepting Alms Bowl)
  • Naiṣeḍhikī (Rules related to sitting/sleeping places)
  • Doṣa (Defects/Faults)
  • Bhakṣaṇa (Eating)
  • Pāna (Drinking)
  • Bhāṣā (Speech)
  • Vastra (Clothing)
  • Pātra (Alms Bowl)
  • Upāśraya (Dwelling Place)
  • Caryā (Conduct/Movement)
  • Ānābhikṣaṇam (related to continuous study/meditation)
  • Dāna (Giving/Charity) (in the context of acceptable alms)
  • Abhignā (Understanding/Insight)
  • Samiti (Controlled Action)
  • Gupti (Restraint)

The Role of the Publisher and Editors:

The introductory sections mention the original compilation by Acharya Anand Sagarji in 1942 (VS 1998, Vira Samvat 2468) and its re-publication in 2012 (VS 2068, Vira Samvat 2538) online by Muni Deepratnasagar. This indicates a tradition of preserving and disseminating Jain scriptures. The mention of specific additions or alterations in the online version (like including Niryukti, Bhashya, and alternative texts) highlights the effort to provide a more comprehensive resource.

Conclusion:

The Aacharanga Sutra, as presented in this Aagam Manjusha, is a profound and detailed guide for Jain ascetics. It meticulously outlines the principles of righteous living, emphasizing the avoidance of all forms of violence, the understanding of karma, and the cultivation of self-discipline and detachment. The text serves as a foundational text for understanding the ascetic path in Jainism, aiming to lead practitioners towards spiritual purity and liberation from the cycle of rebirth.