Acharang Ke Kuch Mahattvapurna Sutra Ek Vishleshan

Here's a comprehensive summary in English of the provided Jain text, "Acharang ke Kuch Mahattvapurna Sutra Ek Vishleshan" by Surendra Varma:

The article "Acharang ke Kuch Mahattvapurna Sutra Ek Vishleshan" (An Analysis of Some Important Sutras of Acharanga) by Dr. Surendra Varma, presented as part of the Sw: Mohanlal Bantiya Smruti Granth, delves into key teachings from the Acharanga Sutra, emphasizing their practical relevance and the call to direct observation.

The Core Message: Observe and Understand (Pass)

The author highlights that Lord Mahavir's philosophy is not solely based on abstract thought but on direct perception and experience. He urges followers to observe the activities of the world for themselves, using the Prakrit word "pass" (from Sanskrit "pashya" - to see). This encourages independent thinking and liberates philosophical inquiry from mere abstract notions and bookish knowledge.

The Pervasive Fear and its Root: Attachment to the Body

Mahavir invites us to observe that all beings in the world cause suffering to others, leading to a pervasive state of fear for all living creatures. He states, "Paana paane kilanraati. Paas loe mahabhayam." (Beings torment beings. See the great fear in the world.) The text emphasizes that this mutual torment creates immense fear, and Mahavir's concern is how to liberate beings from this terror.

While humans, as thinking beings, are expected not to contribute to this fear, the article asserts that humans are perhaps the greatest contributors to this "maha-bhaya" (great fear). Mahavir points to "Tath-tath pudho paas, aatura paritaaventi." (See everywhere, those who are anxious torment.) These "aatura" (anxious, restless, impatient) individuals are essentially those attached to their bodies and desires, driven by a sick mentality. Attachment (aasakti) is identified as the primary obstacle, constantly drawing us in despite its detrimental nature.

The text explains that those who are attached to their bodies and worldly pleasures are repeatedly afflicted by suffering. The core reason for violence in the world is this attachment to the body and its sensory experiences. "Paasah ege ravesu gidhe parinijjamaane. Etth phaase puno puno." (See some attached to forms, being destroyed. Here, attachment again and again.)

The Path to Liberation: Renunciation and Self-Control

Mahavir states that only those who have seen and understood the pervasive fear and terror in the world can desist from violence. While anxious individuals cause suffering, the sadhu (ascetic) lives a life of restraint. These calm and steadfast individuals are free from bodily attachment. In essence, Mahavir calls us to directly observe that the pervasive terror of violence in the world stems from attachment to the body, and to overcome this attachment, sanyam (self-control, restraint) is essential. The ascetics, who have embraced restraint and abstained from violence, are presented as true guides.

Recognize the Moment, Avoid Negligence (Pramad)

A crucial teaching is: "Khanam jaanaahi pandite." (O wise one, know the moment.) This "moment" refers to humanity's less-than-satisfactory real situation. The world is constantly changing; youth and strength fade, and life is passing. "Vayo acceï jovvaṇaṃ ca." (Age passes, and youth too.)

Furthermore, happiness and suffering are individual experiences. "Jaṇittū dukkhaṃ patteyaṃ saayaṃ." (Understanding individual suffering and happiness.) The belief that others can help in adverse situations is an illusion. Neither can we offer refuge to others, nor can they offer refuge to us. "Naalaṃ te tava taaṇāe vā, saraṇāe vā. Tumaṃ pitĕsiṃ naalaṃ taaṇāe vā, saraṇāe vā." (They are not enough to give you protection or refuge. You are not enough to give them protection or refuge.)

Circumstances are dire; individuals weaken daily and can face death at any moment. "Natthi kaalassa ṇaagamo." (There is no delay for time/death.) Despite this, people cling to their lives, accumulating material comforts for bodily pleasure, believing wealth provides security. They even resort to theft, only to have their wealth stolen by others, leading to misery instead of happiness. Recognizing this emptiness of the world is what it means to "know the moment."

Therefore, Mahavir advises the patient to review the opportunity and not be negligent for even a moment: "Antaraṃ ca khalu imaṃ saṃpehaaë - dhīre muhattamavinoppamayäe." (And truly, reflect on this interval – let the patient not be negligent even for a moment.) Those who truly understand the moment will immediately strive for liberation from the cycle of birth and death. "Alaṃ kuslassa pamaäeṇaṃ." (It is enough for the skilled to be negligent.) He urges, "Uṭṭiä ṇo pamāyäe." (Having risen, do not be negligent.)

What is Negligence (Pramad)?

Negligence is the absence of effort. Mahavir inspires parakrama (effort, valor), not negligence. In Mahavir's philosophy, parakrama means pacifying the negative emotions (anger, pride, deceit, greed), detachment from words and forms, and becoming completely vigilant. Negligence is of six types: intoxication, sleep, sensory indulgence, emotional indulgence, gambling, and lack of proper examination (pratilekhana). Overcoming all these forms of negligence is valor, and this valor must be achieved independently.

Self-Reliance for Liberation

The article stresses that not being negligent means striving for one's own liberation. Purushartha (human endeavor) and valor are found in human effort. Jainism does not believe in any supernatural or divine power that we often call 'God.' Man comes alone and goes alone, receiving no help from anyone, not even God. Man's only friend is himself. There is no need to search for a friend or helper outside. "Puriṣā! Tumameva tuṁ mittaṃ, ki bahiyā mittamicchasi?" (O man! You yourself are your friend, why do you seek a friend outside?) Therefore, rise and do not be negligent, strive for the unique and supreme state without delay.

As long as the senses function, it is in man's best interest to engage in proper contemplation, as this opportunity will not come again. "Āiao bahiā pāsa." (See the external world.)

The Discriminating vs. The Dull-Witted

The Acharanga Sutra describes two distinct types of individuals: the medhavi (intelligent, discerning) and the moodha or mandamati (dull-witted, deluded). This is not merely a measure of intellect but represents two distinct classes of people with contrasting moral and character traits.

Dull-witted individuals are covered by moha (delusion, attachment) and are trapped in affection. The medhavi, however, does not allow delusion and attachment to come near them; they desist from them. "Ariiṃ āuṭṭe se mehāvi." (He who stops aversion/emotional agitation is medhavi.) Attachment causes restlessness, anxiety, and distress, while the medhavi is neither worried nor agitated. They cast out all disturbances.

"Arati" can mean restlessness or a lack of attachment. However, "ariim autte" signifies not the absence of attachment, but the cessation of attachment and self-indulgence. Joy and happiness arise from finding joy in restraint and aversion to self-indulgence. Conversely, finding joy in self-indulgence and aversion to restraint leads to decline. The medhavi cultivates "arati" (detachment) through restraint. "Asan˙j me niyaṭṭiṃ ca, san˙jame ya pavattanaṃ." (Turning away from self-indulgence, and engagement in restraint.)

The dull-witted, being perpetually deluded, do not understand Dharma (righteousness). The one who has faith in Dharma (aanaaya) is medhavi. The medhavi always follows Dharma and never transgresses instructions.

In the Acharanga Sutra, words like medhavi, dhir (patient, steady), and veer (heroic) are almost synonymous. The opposite of medhavi is mandamati; the opposite of dhir is aatura; the opposite of veer is kayar (cowardly). There are two types of people: the medhavi, dhir, and veer; and the mandamati, aatura, and kayar.

A hero does not engage in violence: "Na lippai chaṇapasana vīre." (The hero is not stained by even a moment of being involved in violence.) The medhavi understands the essence of non-violence: "Ro medhāvi aṇughāyṇaray kha yṇṇe." (The medhavi knows the essence of non-harming.) Conversely, cowards are violent, afflicted by desires, destructive, predatory, and cruel. Cowardice is not weakness, and bravery is not strength. "Basatṭā kāyarā jaṇā lūsagā bhavanti." (People engrossed in sensual pleasures become destroyers.)

The patient person is steady. The anxious are impatient. Anxious people cause suffering everywhere. The anxious person is gripped by attachment, which swings them between hope and despair, making them self-willed. The steady person, however, abandons hope and self-will. "Āsaṃ ca chandaṃ ca vigin˙ca dhīre." (Let the steady person abandon hope and desire.)

The Acharanga Sutra does not present these categories as absolute. A medhavi can fall back into the state of a mandamati due to an inability to endure subsequent hardships. Similarly, individuals are not born medhavi; they progress towards it. The true medhavi is the muni (ascetic), meaning the wise. A muni is one who understands the world through their wisdom and is righteous. A muni is also called "kushal" (skilled), meaning wise, and transcends the cycle of birth and death without being bound or liberated.

Self-Scale (Aamtula) - The Shield of Ahimsak Life

Understanding the dynamics of violence reveals that it has turned our world into a hell. Violence is a mental knot that we cannot release, and it becomes the cause of our death. "Ais khalu gaṃthe ais khalu mohe ais khalu māre ais khalu naräe." (This indeed is the knot, this is the delusion, this is the killer, this is the hell.)

He who has seen the terror and harm inherent in violence will not take long to desist from it. This "seeing" is not mere intellectual knowledge but a spiritual experience. If we do not understand this within ourselves, we cannot understand the violence prevalent in the external world. Mahavir states: "Je ajjhattaṃ jāṇai, se bahiā jāṇai. Je bahiā jāṇ, se ajjhattaṃ jāṇai." (He who knows the internal knows the external. He who knows the external knows the internal.) This is "aamtula" (self-scale). Mahavir invites us to seek this self-scale.

Aamtula draws our attention to the equality of suffering and happiness experienced by all beings. Mahavir states that, like us, all beings cherish life, desire happiness, and fear suffering. They dislike death and love life. "Savve pāṇā viyāuyā suhasāyā dukkapaṭikulā appiavahā piyajīviṇo jīvukāmā." (All beings are sentient, desire happiness, are averse to suffering, dislike being killed, love life, and wish to live.) "Savvesiṃ jīviyaṃ piyaṃ." (Life is dear to all.)

We all desire this internally. Therefore, Mahavir urges, "Āiao bahiā pāsa." (See the external world as yourself.) If we can see the external world as our own self, we can certainly refrain from violence. This is the excellent shield Mahavir has given us for living a non-violent life, protecting oneself and all beings. Our main difficulty is that we use one scale for ourselves and another for others. Mahavir advocates using the "aamtula" for everyone. Until we see other beings as our own selves, we cannot truly protect ourselves. Self-protection is included in the protection of all. Hence, Mahavir says, recognizing all people as equal, one should give up weapons and violence. "Samaṃ laṃgasya jāṇittā, ettha satthoāvaräe." (Knowing the world as equal, desist from weapons here.)

The article notes that this criterion of "aamtula" for discerning violence and non-violence has been adopted by other philosophers. Immanuel Kant, though likely unfamiliar with Jainism, proposed a standard of moral conduct that points towards the self-scale: one should behave towards others as one expects them to behave towards oneself. Kant's categorical imperative suggests acting only on principles that can become universal laws.

In the context of Mahavir's "aamtula," this means that if violence is not dear to us, we should not inflict violence on others. Non-violence is the only principle that can be universally accepted, not violence.

Typology of Violence

While other Jain scriptures describe various forms of violence, the Acharanga Sutra does not explicitly present a comprehensive typology. However, it mentions two dimensions of violence: for a purpose (arthata) and without a purpose (anarthata). Violence can be purposeful or purposeless. Furthermore, violence can be linked to all three times: past, present, and future. Violence can be motivated by the past, present, or future.

"Appege aṭhvae vahaṃti, appege aṇaṭṭhāe vahaṃti appege hiṃsiṃsu metodi vahaṃti appege hiṃsaṃti metodi vahaṃti appege hiṃsissanti metodi vahaṃti." (Some kill for a purpose, some kill without a purpose. Some kill saying 'may they have killed,' some kill saying 'may they kill,' some kill saying 'may they kill in the future.')

Purposeful vs. Purposeless Violence

Purposeful violence includes killing for the body, skin, flesh, blood, heart, gall, fat, feathers, tail, hair, horns, teeth, tusks, nails, sinews, bones, and bone marrow. Other purposes mentioned include praise, honor, worship, liberation from the cycle of birth and death, and warding off suffering.

Purposeless violence can be illustrated by an attached person killing living beings for amusement. "Avi se hāsamāsaj, hantā naṇḍiti mannati." (Even playfully, they kill, thinking it gives pleasure.) This is meaningless violence that provides no benefit other than unhealthy pleasure. This can be called playful violence. The Acharanga Sutra suggests that only children and the ignorant engage in such playful violence, as it serves no human purpose and only increases enmity. "Alaṃ bālasya saṅgeṇaṃ, veraṃ vaḍḍheti appaṇo." (What use is attachment for a child, it increases enmity for oneself.)

Time-Related Violence

The Acharanga Sutra also categorizes violence based on time:

1. Past-Motivated Violence (Retaliatory Violence): Killing because loved ones were killed in the past. This is for revenge.
2. Present-Motivated Violence (Reactive Violence): Killing because others are currently engaging in violence. This is a response or counter-attack.
3. Future-Motivated Violence (Apprehensive Violence): Killing due to the fear that violence might be inflicted in the future.

The article notes that the famous psychoanalyst Erich Fromm also identified past-motivated and present-motivated violence. Fromm also discussed playful violence, but in his context, it refers to violence in sports like Judo or boxing, which he doesn't consider inherently bad but rather life-affirming.