Acharang Aur Kabir Darshan

Here's a comprehensive summary in English of the Jain text "Acharang aur Kabir Darshan" by Nizamuddin, based on the provided pages:

Book Title: Acharang aur Kabir Darshan Author: Nizamuddin Publisher: Z_Mahasati_Dway_Smruti_Granth_012025.pdf Catalog link: https://jainqq.org/explore/210174/1

This text explores the profound similarities between the teachings of the Jain scripture Acharang Sutra and the philosophy of the renowned Indian mystic poet Kabir. The author, Dr. Nizamuddin, argues that both traditions emphasize the importance of conduct (Achara) and living a righteous life, with a core emphasis on equanimity (Samata).

Core Similarities:

• Equanimity (Samata) as the Foundation: Both Acharang and Kabir's philosophy are rooted in the principle of equanimity. This means experiencing unity with all beings, seeing oneself in others, and maintaining a balanced state of mind amidst pleasure and pain, life and death, honor and dishonor.
• Focus on Conduct and Life Practice: While spiritual truths are explored, both texts place significant importance on practical living and ethical conduct.
• The Nature of the Supreme Being (Paramatma/Brahman):
  • Acharang: Describes the Supreme Being as beyond description, word, logic, mind, form, dimension (long, short, round, triangular, square), smell, taste, touch, heat, cold, sticky, or dry. It is an unmanifest existence (Aruvi Satta).
  • Kabir: Echoes this by stating that the Supreme Being is beyond both the formless (nirakar) and the formed (sakar), neither dual nor non-dual, neither without attributes (nirguna) nor with attributes (saguna). Kabir also emphasizes the ineffable and inaccessible nature of the divine, and that the soul is an inseparable part of this Supreme Being, thus immortal. He uses metaphors like oil in sesame seeds or fire in flint to illustrate the divine's presence within.
• Soul-God Unity: Jainism, particularly in Acharang, posits a distinction between the soul and the body, emphasizing "Bhed-Vigyan" (discrimination between the real self and the non-self). However, it also highlights the soul's potential to attain the status of the Supreme Being when free from passions and impurities. Kabir repeatedly expresses this unity, famously stating, "In the water is the pot, in the pot is the water; outside and inside is water. When the pot breaks, the water merges with the water; this is the knowledge of the truth."
• The Obstacle of Maya (Illusion/Attachment):
  • Jainism: Maya is understood as the influence of karma, passions like anger, lust, greed, possessiveness, hatred, and attachment/aversion. Acharang warns against these, urging the renunciation of anger and pride, and viewing greed as a great hell.
  • Kabir: Depicts Maya as a blinding illusion, like moths attracted to a flame, where only a few are saved by the guru's wisdom.
• Ahimsa (Non-violence) and Aparigraha (Non-possession):
  • Acharang: Repeatedly stresses the importance of non-violence and non-possession. It advocates for understanding the preciousness of all life, recognizing that harming others is harming oneself, and urges the renunciation of possessions. It also emphasizes the need for pure, sattvic, vegetarian food.
  • Kabir: Strongly echoes these principles, condemning the killing of animals and advocating for a simple, content life, free from excessive desire and material possessions. His famous verse, "Give me only enough that my family may be sustained; I should not go hungry, nor the sadhu who comes to my door," exemplifies Aparigraha and contentment.
• Ego, Greed, and Desire: Both traditions strongly condemn ego, greed, and insatiable desire as major impediments to spiritual progress.
• The Interconnectedness of the Inner and Outer: Acharang states, "He who knows the spiritual knows the external; he who knows the external knows the spiritual." Kabir's line, "The redness of my beloved, wherever I look, there is redness. I went to see the redness, I too became red," reflects this mystical union and the realization of the divine within and without.
• Equanimity as the Path to Liberation: Both teachings assert that equanimity, by severing attachment and aversion, paves the way for liberation (moksha).
• Social and Spiritual Orientation: Both Acharang and Kabir's teachings are described as being oriented towards social and worldly life, while simultaneously guiding towards spiritual upliftment. They aim at both the external and internal refinement of the individual.

Conclusion:

Dr. Nizamuddin concludes that both Acharang and Kabir's poetry offer profound insights into conduct, ethical living, and spiritual realization. They provide a framework for both personal transformation and societal betterment. The author encourages researchers to engage in deep contemplation of these significant works. The final excerpt highlights that knowledge is the inherent nature of the soul, awakened rather than imparted, and that teachers merely help in this awakening.