Acharang Sutra Ka Vaishishthy - Book Summary

This document, titled "Acharang Sutra Ka Vaishishthy" by Premsuman Jain, explores the profound environmental consciousness embedded within the Acharanga Sutra, the first sermon of Lord Mahavir. The author argues that the Acharanga Sutra, far from being solely about ascetic practices, lays down foundational principles for ecological preservation that remain highly relevant today.

Key Themes and Arguments:

The Six-Fold Life Forms (Shatkaya Jivas): The core of the Acharanga Sutra's environmental message lies in its emphasis on protecting the six categories of living beings: earth-bodied (prithvikaya), water-bodied (jalakaya), fire-bodied (agnikaya), air-bodied (vayukaya), plant-bodied (vanaspatikaya), and mobile (trasakaya) beings. Lord Mahavir clearly identified these as living, breathing entities. To allow them to live naturally is dharma, while causing them harm or destroying them is violence and sin. Ahimsa (non-violence) is the supreme dharma, and violence is a great sin. The preservation of these six categories is presented as the preservation of the "samsara" (old terminology) or the "environment" (modern terminology).
Ahimsa as Environmental Protection: The text highlights that the entire Shramana tradition is replete with examples of non-violent practices and experiments focused on environmental conservation. Jain Tirthankaras, from Rishabhdev to Neminath and Parshvanath, all initiated their spiritual journeys by protecting the environment. Rishabhdev taught the art of living to conserve agriculture and forest wealth. Neminath demonstrated the futility of human luxury in the face of the lives of animals and birds. Parshvanath disallowed violent rituals, even identifying the wastage of fire and water as subtle forms of violence. Lord Mahavir elevated human spiritual practice to a level where violence and desire become impossible, advocating for the protection of all life forms, including insects, animals, birds, and humans. His famous quote, "Mitti mein sab bhuyesu, veram majham na kenai" (My friendship is with all beings, I have no enmity with anyone), encapsulates this universal compassion.
Integrated Environmentalism: The author posits that environmental protection was so intrinsically woven into the Jain lifestyle from its inception that it didn't need to be considered as a separate concept. However, in the current era of declining values and escalating environmental pollution, it is crucial to examine every aspect through an environmental lens. The Acharanga Sutra, when viewed from this perspective, reveals scattered yet significant content on environmentalism.
Components of the Environment: The Acharanga Sutra elucidates the major components of the environment in various contexts, starting with the violence against earth-bodied beings (microscopic organisms forming the earth element) and extending to water, air, and fire-bodied beings. The text emphasizes that beyond the visible world, there exists a subtle world of beings whose actions affect us and whom we affect. Any action that harms this subtle world is violence and must be renounced. This is the first step in environmental conservation.
Subtle Violence and Its Causes: Lord Mahavir's detailed explanation of violence in the Acharanga Sutra describes it as a corrupting force that distorts personality. Violent actions are identified as major causes of environmental imbalance. The Sutra aims to clarify the interconnectedness between the material world and the living world, asserting that actions of mind, speech, and body influence the surrounding environment. Therefore, vigilance over these actions and the identification of inappropriate deeds are essential. The primary causes of inappropriate actions are identified as ignorance and carelessness (pramada). Ignorant and careless individuals are filled with fear and stress, leading them to perform harmful actions to control their environment. The Acharanga Sutra advocates for overcoming ignorance and carelessness through awareness and understanding the reality of the world. Such a knowledgeable person, respecting their own existence and that of others, does not pollute the environment. This is the environmental consciousness of the Acharanga Sutra, further elaborated through principles like detachment (anasakti), equanimity (samata), ideological liberalism, and compassion.
Environmental Pollution and Spiritual Solutions: The problem of environmental pollution is not just natural but also deeply connected to cultural and mental imbalances. The lack of sensitivity and contentment has made the environment imbalanced and destructive. Therefore, alongside natural solutions, humanity needs to seek spiritual principles that fulfill individuals culturally and mentally for environmental balance. Ancient Jain scriptures advocate values like ahimsa, compassion, purity of livelihood, non-possession (aparigraha), and goodwill as the true foundations of environmental balance. These cultural values foster human sensitivity and play a vital role in nature conservation.
Nature and Human Equality: The problem of environmental imbalance arises from the destructive tendency to dominate and conquer nature. Ancient life philosophies considered nature as a companion, inspiring its preservation. The Acharanga Sutra draws parallels between plants and humans, noting that both are born, grow, possess consciousness, and wither when cut. Their processes of nourishment are also similar, highlighting the inherent equality and interconnectedness. The Sutra expresses sorrow over humans destroying even plant life for trivial reasons like seeking praise, respect, or future security, or due to fear of death in this life or the desire for ultimate peace. Such violence is detrimental and hinders spiritual growth.
The Process of Restraint (Samyama): The Acharanga Sutra elaborates on the entire process of restraint. The accumulation of hopes and desires leads to mental stress, restlessness, and suffering. Therefore, the Sutra advises abandoning hopes and desires. Those attached to sense pleasures remain extroverted, which prevents the shedding of karmic bonds and the destruction of afflictions born of attachment and aversion. Thus, detachment from sense objects is essential for spiritual practice and the beginning of the journey of restraint. The Sutra urges individuals to become detached and self-controlled, likening the power of detachment to fire consuming dry wood, thereby destroying attachment and aversion. The text identifies Moha (delusion) as the king of passions, and destroying it leads to the destruction of many other passions.
Equanimity as Dharma: The Acharanga Sutra asserts that in human society, no one is inherently low or high; everyone should be treated with equanimity. According to the Sutra, equanimity itself is dharma. All beings in this world experience suffering and unrest. Likewise, pleasure is agreeable, pain is disagreeable, death is unpleasant, and life is dear to all beings. Therefore, no living being should be killed, enslaved, subjugated, tormented, or distressed. This is the pure, eternal, and everlasting dharma. Those who practice non-violence become fearless. Violence intensifies, but non-violence is simple. Thus, humans should renounce violence.
Deterrents to Violence and Environmental Protection: Jain scriptures identify the fault in harming earth-bodied and plant-bodied beings. Activities like hunting deer and setting wood on fire are considered sinful. Destroying fruits, branches, roots, etc., of trees is seen as a violent tendency. The Bhagavati Sutra mentions that even ascetic Shiv Rajrishi sought permission from local deities to use green vegetation, roots, and flowers for his worship. The text illustrates, through the example of a dancer, that even while living in the world, individuals can avoid infringing on others' freedom and causing violence. The fifteen types of occupations forbidden for lay followers (shravaks) are all measures for environmental protection. Therefore, Jain scriptures emphasize the purity of both life and livelihood, which are the primary bases for environmental balance. Scholars are now undertaking comparative studies of various principles in religious texts with environmental protection.
Daily Practices for Environmental Conservation: The daily practices of lay followers and ascetics are also a means of environmental conservation. Practices like Pratikraman (repentance), Samayik (meditation), and meditation are shields against noise pollution. Non-possession is the foundation of nature conservation. Compassion towards living beings is a way to protect air, water, and earth. Forest conservation is inherent in the rule of protecting green forests. Yatanachar (careful conduct) is central to the Jain way of life and is essential for environmental protection. Purity of livelihood is as important as purity of life. The scriptures describe various forms of plant life, and the conservation of seeds (yonibhuta beej) where life originates is also considered important because the original seed develops into leaves and sprouts, grows, and sustains itself with breath and food. Since these are present throughout the universe, they are considered living beings and their protection is necessary. Damaging, causing damage, or approving the damage to plant life involves the violence of numerous beings, hence the statement, "Tam se ahiyay, tam se abodhiyaya" (It is for his detriment, it is the cause of his ignorance). Therefore, violence against plant-bodied beings is not justifiable.
The Influence of Emotions and the Equality of Nature and Humans: Emotions like anger, pride, deceit, and greed (kashayas) affect both nature and humans. The Bhagavati Sutra, in its analysis of plant-bodied beings, discusses their food-consciousness and other aspects. Plants like Shali are described as having motion, magnitude, space, karma, leshya, and origin, similar to other mobile beings. Other scriptures also contain comparisons of plants and humans regarding their nature. Acharya Kundakunda provides numerous examples from the plant world to help humans understand the numerous commonalities between plants and humans, encouraging them not to destroy, but to protect plants.
Consequences of Violence: Jain scriptures also employ the fear of sinful actions and an understanding of the consequences of violence to promote the protection of plant life. The Bhagavati Sutra's first chapter, eighth section, discusses the various violent actions involved not only in harming plants but also in harming animals, creatures, humans, and hunting. Actions like Kayiki (physical), Adhikarani ki (related to instruments), Pradveshiki (related to malice), Paritapatiki (related to torment), and Prananatipatik i (related to taking life) encompass all forms of violence through mind, speech, and body, from which one is advised to abstain. The purpose of educating individuals about the adverse consequences of violence in scriptures is to awaken compassion, non-violence, and mercy in their hearts, making them sensitive enough not to even consider destroying their environment. The teaching to abstain from violence against the six categories of beings stems from this very sentiment. Renunciation of violence and desire is possible through detachment and restraint.
"Yatan" as a Key to Environmental Balance: The text emphasizes the concept of "Yatan" (careful effort). While it is difficult for humans, in fulfilling their needs, to completely avoid harming living beings, they can strive to minimize harm through their actions. This non-violent intention can save countless lives. The ancient Jain texts state that by walking, standing, sitting, sleeping, eating, and speaking with careful effort (Jayam chare, Jayam tithe, Jayam ase, Jayam saye, Jayam bhunjjejj, Bhasjejja evam papam na vajjhai), one does not incur sinful karma. This "Yatan" practiced by ascetics is the key to environmental balance and has been a part of Indian lifestyle. Saints like Kabir also advocated for similar practices. Kabir's "Yatan" is the "Yatanachar" of the Shramana tradition. The "sheet" (chadar) represents the entire environment, which should be protected and not soiled, while still fulfilling one's needs.

In essence, "Acharang Sutra Ka Vaishishthy" argues that the Acharanga Sutra is a profound treatise on environmental ethics, advocating for universal compassion, meticulous care for all living beings, and a lifestyle of restraint and equanimity as the means to achieve both spiritual liberation and ecological harmony.