Acharang Sutra - Book Summary | JainGPT

Here is a comprehensive summary of the provided text about the Acharanga Sutra in English:

Acharanga Sutra: A Foundational Text of Jain Ethics and Asceticism

The Acharanga Sutra, authored by Surendra Bothra, is presented as a seminal Jain text that articulates the fundamental and earliest rational definition of Ahimsa (non-violence) as expounded by Lord Mahavir. The text emphasizes the comprehensiveness and universality of this principle.

Core Principles of Ahimsa and Universal Sentience:

The Suffering of All Beings: The Sutra begins by establishing the universal aversion to suffering among all living beings. Lord Mahavir poses a fundamental question: "Do you desire suffering or dislike it?" He asserts that just as humans dislike suffering, so do all creatures, beings, and souls. (4/2/25-26)
The Prohibition of Harm: The text strongly advocates against harming, controlling, enslaving, causing distress, or taking the life of any living being. This is presented as a consistent teaching of past, present, and future Arhats (enlightened beings). (4/1/1)
Eternal Ahimsa: Ahimsa is declared to be pure, eternal, and everlasting, a principle understood and propounded by self-realized Arhats after comprehending the nature of the world. (4/1/2)
The Identity of the Harming and the Harmed: A profound statement highlights the interconnectedness and shared essence of beings: "That which you consider killable, that is you. That which you consider controlable, that is you. That which you consider to be caused distress, that is you. That which you consider to be enslaved, that is you. That which you consider to be killable, that is you." (5/5/101)

The Ideal Conduct of a Shramana (Ascetic) and its Societal Impact:

The Acharanga Sutra meticulously outlines the ideal conduct of a Shramana, which also serves as a basis for the behavior of the general populace. Lord Mahavir's exposition of right conduct presents a holistic approach to life based on Ahimsa, impacting both nature and society.

Structure of the Acharanga Sutra:

The Acharanga Sutra is divided into two Shruta-Skandhas (sections of scriptures). Each Shruta-Skandha is further divided into Adhyayanas (chapters) and each Adhyayana into Uddeshas or Chulikas (sub-divisions).

First Shruta-Skandha: Consists of nine Adhyayanas and forty-four Uddeshas. Primarily a prose work with occasional poetic verses, it focuses on the practice of equanimity, Ahimsa, and self-control. This section is also known as Brahmacharya due to its spiritual orientation towards the soul.
- First Adhyayana (Shastra-Parigjna): Deals with the proper understanding of the internal and external means of violence. It contains seven Uddeshas. The initial Uddeshas explore existential queries and the pursuit of a safe and proper path in a complex world, emphasizing discrimination (viveka) as the basis for remaining untouched by bondage. Ahimsa is established as the foundation of this discrimination. The sutra defines "shastra" (weapon) as the means of violence, followed by a discussion on the violence against the six categories of living beings (Shatkaya) with varying degrees of consciousness (earth, water, air, fire, plants, and beings).
- Concept of Subtle Life: Mahavir, for the first time in human history, powerfully presents the concept of subtle life beyond the visible world, emphasizing the need for discrimination and self-control to abstain from violence. The physical theory of the six classes of beings (Shatjiva Nikaya) is elaborated, describing the consciousness and suffering of microscopic organisms residing in earth, water, air, fire, and plants, based on human empathy.
- Comparison with the Plant Kingdom: The text draws a compelling analogy between the human body and the plant kingdom to illustrate their shared characteristics and sentience, including birth, growth, consciousness, susceptibility to damage, consumption of nourishment, impermanence, and transformation. (1/6/118)
- Foundation for Behavioral and Spiritual Purity: This Adhyayana is seen as the first successful attempt to establish the logical basis of the philosophical contemplation of Ahimsa on the foundation of human sensibility, presenting it as a means for behavioral and self-purification.
- Other Adhyayanas of the First Shruta-Skandha:
  - Second Adhyayana (Lokavijaya): Discusses means to conquer the world (bondage), focusing on effort in self-control, victory over internal enemies, and vigilance. It has six Uddeshas.
  - Third Adhyayana (Shitoshniya): Addresses remaining undisturbed by favorable or unfavorable circumstances and maintaining a state of equanimity and continuous vigilance in spiritual practice. It has four Uddeshas.
  - Fourth Adhyayana (Samyaktrva): States that by having faith in the true nature of living and non-living elements, the soul perceives all beings as oneself and refrains from harming or causing pain. This Adhyayana reiterates Ahimsa as a pure, eternal, and Sanatana dharma. It has four Uddeshas.
  - Fifth Adhyayana (Lokasara): Declares that the essence of the world is dharma (righteousness), the essence of dharma is knowledge, the essence of knowledge is self-control, and the essence of self-control is moksha (liberation). It has six Uddeshas.
  - Sixth Adhyayana (Dhurta): Provides clear instructions for purifying the soul by eradicating mental impurities like attachment and aversion. It has five Uddeshas.
  - Seventh Adhyayana (Mahaparijna): This Adhyayana is currently unavailable.
  - Eighth Adhyayana (Vimoksha): Contains eight Uddeshas, particularly describing the daily conduct of a Shramana and a life of renunciation dedicated to pure meditation.
  - Ninth Adhyayana (Upadhana Shruta): Offers a poignant, inspiring, ancient, and authentic account of Lord Mahavir's period of spiritual practice.
Second Shruta-Skandha (Appendage): Provides detailed and clear explanations of Shramana ascetic rules. It elaborates on the practice of penance, meditation, equanimity, and methods for mental purification. This Shruta-Skandha comprises three Chulikas, divided into 16 Adhyayanas. It details the vows and associated sentiments for Shramanas, including rules and regulations concerning monastic conduct, purity of food and drink, acceptance of bedding, wandering conduct, Chaturmasya (four-month retreat) stay, language, clothing, utensils, and the disposal of waste and urine.

Historical Significance and Scholarly Recognition:

First Anga of the Twelve Angas: According to the Shvetambara tradition, the Acharanga Sutra is the first of the twelve Anga-Shastras (scriptures) compiled by the Ganadharas (chief disciples) of Lord Mahavir's teachings.
Ancient Text: The first Shruta-Skandha is considered older than the Prakrit inscriptions from the Ashokan period.
Connection to Mahavir's Teachings: The sutra-like style suggests its proximity to the Upanishads and its direct transmission from Lord Mahavir's voice.
Ancient Status: Based on its content, language, and style, the Acharanga Sutra is considered the most ancient text in all of Pali and Prakrit literature.
Dating by Dr. Hermann Jacobi: The renowned German Indologist Dr. Hermann Jacobi, through his studies of its meter and other aspects, dated the older portions of the Acharanga Sutra to no earlier than the end of the 4th century BCE to the beginning of the 3rd century BCE. The Achara Chulika, added as the second Shruta-Skandha, is believed to be no later than the 2nd or 1st century BCE.
Representative Text of Jain Ethics: The Acharanga Sutra is recognized as the most important and comprehensive representative text of Jain ethics within the twelve Angas.
Commentaries: Notable commentaries on the Acharanga Sutra include the Niyukti by Acharya Bhadrabahu, Churni by Shri Jinasadhasagani, Tikka by Shri Shilankacharya, and Deepika by Shri Jinhansa.
Western Scholarship: Dr. Hermann Jacobi translated the Acharanga Sutra into English and wrote an insightful introduction. Professor Walther Schubring of Germany edited the first Shruta-Skandha and published it in Leipzig in 1910. Modern scholars continue to conduct extensive research on this scripture in various languages.