Acharang Sutra Me Samta Ka Swarup

Here's a comprehensive summary in English of the Jain text "Acharang Sutra me Samta ka Swarup" by Manmal Kudal, based on the provided content:

Book Title: Acharang Sutra me Samta ka Swarup (The Nature of Equanimity in the Acharanga Sutra) Author: Manmal Kudal Publisher: Z_Jain_Vidyalay_Granth_012030.pdf Catalog Link: https://jainqq.org/explore/210177/1

This book, "The Nature of Equanimity in the Acharanga Sutra," by Manmal Kudal, delves into the profound concept of Samta (equanimity or balance) as elucidated in the Acharanga Sutra, the first Anga of Jain Agamas. The author emphasizes that the Acharanga Sutra's teachings are not mere abstract philosophy but are rooted in direct experience and empirical observation. Lord Mahavir encouraged his followers to see for themselves the workings of the world (attachment and aversion) using the term "pass" (to see). The goal is to independently reach conclusions through personal experience, mirroring Mahavir's own journey.

Core Concepts of Jain Ethics and Samta:

• Universal Ethical Principles: Jain ethics outlines common rules for both householders and ascetics, including the Shat Aavashyak Karma (six essential duties), adherence to ten virtues, charity, morality, austerity, contemplation, and Samadhi Maran (peaceful death).
• Shat Aavashyak Karma: These six essential duties are Samayika, Stavana (praise), Vandana (worship), Pratikramana (confession/repentance), Kayotsarga (standing/meditation), and Pratyakhyana (renunciation).
• Samayika as the Core of Samta: Samayika is defined as the practice of Samatva Vritti (equanimous attitude or mindset), which is considered the indispensable element of Jain ethical philosophy. It is both the beginning and the end of moral discipline.
• Two Paths to Samayika:
  1. External: Renunciation of sinful (violent) activities.
  2. Internal: Cultivating a sense of oneness with all beings (Sarvatra Aatmavat Pravritti - treating all as oneself) and maintaining equanimity in pleasure and pain, life and death, gain and loss, slander and praise.
• Samta and Neutrality: Samayika resides in equanimity and maintaining neutrality amidst situations of attachment and aversion. This attitude of neutrality is Samta. It's not a ritual but an immersion in the pure river of the soul's equanimous state, purifying it from the impurities of attachment and aversion. In essence, Samayika is the equanimity of the mind and the renunciation of sin.

Universality of Samta:

The practice of Samata is accessible to everyone, regardless of class, caste, or religion. It is not tied to any specific attire or creed. Anyone, whether a householder or an ascetic, Jain or non-Jain, can practice Samatva Vritti. The author asserts that anyone who practices Samatva Vritti is, in fact, a Jain, irrespective of their background. This is echoed by an आचार्य who states that whether Śvetāmbara or Digambara, Buddhist or any other, anyone practicing Samatva Vritti will attain liberation without doubt.

Samta in Other Traditions:

The text notes that this concept of equanimity is also accepted in Buddhist philosophy, citing the Dhammapada which states that the Buddha's teaching is to avoid all evils and establish the mind in equanimity. Similarly, the Bhagavad Gita, according to the author, describes the essence of a moral life as treating all beings as oneself, maintaining equanimity in pleasure and pain, wealth and material possessions, like and dislike, praise and blame, honor and dishonor, friend and foe, and renouncing sinful activities. Lord Krishna's advice to Arjuna to maintain equanimity in all situations further supports this.

Samayika: Affirmative and Negative Aspects:

In its negative aspect, Samayika is the detachment from sinful activities. In its affirmative aspect, it is the practice of equanimity. The Bhagavati Sutra states that the soul itself is Samayika, and the soul is also the purpose of Samayika. Achieving this state of equanimity necessitates self-awareness (Aatmabodh).

The Importance of Self-Awareness (Aatmabodh):

The Acharanga Sutra begins by addressing fundamental human existential questions: "Did I exist before this life? Will my existence continue after this life? Who was I in a past life? What form will I take after death?" These questions about one's existence are the first inquiries of human intellect and are the very foundation of spiritual and moral consciousness. The book emphasizes that one's life perspective is greatly influenced by their understanding of their own existence and true nature. All beliefs about sin and virtue, or dharma and adharma, are rooted in this concept of existence.

The text explains that only one who understands their "existence" or "self-existence" becomes an adherent of the self (Aatmavadi), the world (Lokavadi), karma (Karmavadi), and action (Kriyavadi). Until an individual recognizes their own being and nature, they cannot progress towards equanimity. When one realizes their "self" and "other," and their natural and unnatural states, they attain right faith (Samyaktva). Then, when they truly understand the "self" and "other," they practice scriptural Samayika (equanimity), and when they return from the "other" state to the "self" state, they practice conduct-based Samayika.

Overcoming Attachment and Cultivating Samta:

The Acharanga Sutra repeatedly emphasizes self-awareness and the practice of equanimity. The author states that non-violence (Ahimsa) is imbued with equanimity. The Sutra guides individuals to understand the influx of karmas (Ashrava) and their cessation (Samvara). An aspiring soul knows that they performed an action, are performing an action, and will approve of the performer of actions. These actions are to be known and abandoned.

The text highlights the importance of seeing and being aware. The self-seeker (Aatmashayak or one who sees equanimously) is respectful. They would not harm the six classes of living beings. An Angar (a liberated soul) is one who, knowing that every creature desires freedom from fear, refrains from violence. The practice of Acharanga is the practice of equanimity and moving in the realm of consciousness (Bhavaloka). Bhavaloka is described as the collection of anger, pride, deceit, and greed.

Victory Over Passions and Liberation:

The text explains that overcoming passions like anger, pride, deceit, and greed leads to liberation. Those who cross the "swamp" of sensory objects are truly liberated. Acharanga conveys the message for all beings to live happily. All beings cherish life, desire happiness, fear suffering, and dislike death.

The Observer (Drashța):

The goal of equanimity is to awaken the observer within. The text states that for the observer (the one who sees truth), no preaching is necessary. To achieve equanimity, one strives to remove attachment, which is referred to as a "thorn" in the Acharanga Sutra. The pure seeker is advised to abandon hope and free will. The ultimate aim of equanimity is oneness, becoming absorbed in the soul.

The Nature of the Soul and Liberation:

One who sees the non-dual soul experiences joy within the non-dual soul. One who knows the soul needs no further instruction; they have seen the truth. The text reiterates that for the truly discerning, there is no need for preaching.

Conquering the Worldly Cycle:

The Acharanga Sutra speaks of the omnipresent terror and great fear in the world. Only those who have seen and understood this can succeed in abstaining from violence. While ordinary people cause suffering, ascetics live lives of equanimity. Such calm and steadfast individuals are free from attachment to the body. Therefore, Mahavir advises to know the moment and not to be negligent.

Endurance and Renunciation:

The Acharanga Sutra teaches to endure both the "heat" and "cold" of the world with equanimity. The ignorant are always asleep, while the wise (monks) are always awake. The equanimous seeker, knowing the ways of all beings and remaining distant from both extremes (attachment and aversion), is neither harmed, nor broken, nor burned, nor killed anywhere in the world.

Equanimity as the Path to Truth and Liberation:

The practice of equanimity is the practice of truth. To arise in truth, one must understand truth, and the intelligent person who remains within the bounds of truth transcends death and the world. The seeker of truth quickly abandons anger, pride, deceit, and greed.

The text explains that one who knows the One (the soul) knows everything, and one who knows everything knows the One (the soul). Equanimity leads to not straying into worldly desires. Those without this desire will not engage in sinful activities. Those without right faith or the wisdom of non-violence will lack proper judgment. Humans engrossed in violence are repeatedly reborn. The persistent, wise seeker is urged to be vigilant and strive in the dharma of non-violence.

The Essence of the World:

The essence of the world is Dharma, the essence of Dharma is knowledge, the essence of knowledge is restraint, and the essence of restraint is liberation. While others may see wealth, pleasure, the body, and material possessions as essential, from a spiritual perspective, they are seen as fleeting, perishable, and enslaving, ultimately leading to suffering. For the equanimous, liberation (the supreme state) is the pure, unblemished, knowledgeable soul. The means to liberation are Dharma, knowledge, faith, conduct, austerity, and restraint.

Understanding Samsara:

By understanding the nature of Samsara (the cycle of birth and death), one gains knowledge of the world. One who does not understand doubt cannot understand the world. Therefore, the equanimous seeker should, knowing the various causes of karmic bonds that are the seeds of the tree of the world, abandon them and become free from karma.

Vimoksha (Liberation):

The equanimity described in the Acharanga Sutra ultimately leads to Vimoksha. Vimoksha means renunciation or separation, and Vimoha means freedom from delusion. In essence, there is no difference between the two. Dravya Vimoksha refers to freedom from material bonds, while Bhava Vimoksha refers to freedom from the kashayas (passions) that bind the soul. These can be termed material equanimity and spiritual equanimity.

Mahavir's Life as an Example of Samta:

The text illustrates the principles of equanimity through events in Lord Mahavir's life, particularly in the chapter on "Upadhana-Shruta" in the Acharanga Sutra. It describes his wandering in the difficult regions of Ladhadesha, where he endured harsh conditions, rough shelters, and mistreatment from the local people. He faced physical assaults, verbal abuse, and even had his flesh torn, yet he remained steadfast in his equanimity. Mahavir's renunciation of body attachment and his ability to tolerate harsh words as a means of shedding karma demonstrate profound equanimity. He endured severe hardships without complaint, like a warrior in armor. Even when deprived of food for extended periods, he maintained his equanimity. He accepted alms from householders and consumed them with a balanced mind, free from passions and attachment to words and forms. Even as an omniscient being, he never erred in his observance of vows.

Conclusion:

The book concludes by stating that the Acharanga Sutra contains vital teachings on equanimity that inspire individuals to embrace a life of self-vision, non-violence, equanimity, detachment, desirelessness, solitary living, tolerance, meditative perfection, mental purity, and self-purification. It strongly expresses values aimed at building a society based on equanimity and non-violence, fostering peace and prosperity. The extensive analysis of violence and non-violence in the Acharanga Sutra makes it a paramount text in world literature. The Acharanga Sutra's declaration that denying the existence of any being, due to differences in their development, is akin to denying one's own existence, highlights the profound interconnectedness and the ultimate expression of equanimity.