Acharang Sutra Me Shraman Jivan - Book Summary

Here's a comprehensive summary of the Jain text "Acharang Sutra me Shraman Jivan" by Manmal Kudal, based on the provided PDF excerpt:

Book Title: Acharang Sutra me Shraman Jivan (Shraman Life in Acharanga Sutra) Author: Manmal Kudal Publisher: Z_Jinvani_Guru_Garima_evam_Shraman_Jivan_Visheshank_003844.pdf Source: Jain Education International (for private and personal use only)

This article delves into the principles and practices of the Shraman (ascetic) life as described in the Acharanga Sutra, a foundational text of Jainism. It highlights the Acharanga Sutra as an invaluable guide not only for monks and nuns (Shravakas and Shravikas) but also for lay followers dedicated to spiritual practice. The core message is about transcending attachment ("murcha" or infatuation) and progressing towards equanimity ("samata") and vigilant practice ("apramattata").

The Elevated Path of the Shraman:

The Shraman dharma is presented as a stage beyond the lay follower's dharma (Shravaka dharma). It is described as an "akash-yatra" (sky journey), indicating its extraordinary and challenging nature.
The text quotes the Uttaradhyayana Sutra to illustrate the immense difficulty of the Shraman path, comparing it to chewing iron grains, drinking molten fire, filling a cloth bag with air, weighing Mount Meru on a scale, swimming across the ocean with bare arms, and walking barefoot on a sharp sword's edge.

Mahavir's Teachings on the Ideal Shraman:

Lord Mahavir, in his final discourse (Uttaradhyayana Sutra), emphasizes that a Shraman should be devoid of possessiveness ("mamta-rahit"), ego ("nirahankar"), attachment ("nisang"), humble ("namra"), and possess equanimity towards all beings ("pranimatra par samabhav-yukt").
The ideal Shraman remains balanced in all circumstances: gain or loss, pleasure or pain, life or death, criticism or praise, honor or dishonor.
A true Shraman has no attachment to this world or the next. They maintain equanimity whether faced with an attacker's sharp axe or a devotee's soothing sandalwood paste. A Shraman who is swayed by emotions like attachment and aversion, or who lacks control over hunger and eating, is not considered a true ascetic.

The Significance of the Shraman in Jainism:

The Shraman holds a pivotal position in Jainism's spiritual progression. They are at the sixth spiritual stage ("gunasthan") and, through continuous upward development, can reach the fourteenth stage and ultimately attain liberation (Siddha-Buddha-Mukta).
Jain literature extensively details the conduct of Shramans, offering a nuanced and disciplined description that is rarely found elsewhere. This meticulous adherence to principles is credited with the continued observance of vows by Jain monks in an era where other religious ascetics may have experienced moral decline.

Acharanga Sutra's Core Principles:

The Acharanga Sutra's ethical rules are fundamentally centered around Ahimsa (non-violence), Anashakti (non-attachment), and Apramattata (vigilance/non-negligence).
The first section ("Shrutskandh") lays out the general principles of conduct, while the second section provides their practical application. The second section is considered a practical commentary on the first.
The first section points towards victory over violence, attachment, passions ("kashayas"), and desires ("vasanas"). The second section illustrates how to live a life transcending these. It specifically details how to fulfill basic needs like food, clothing, and utensils for a monk's life.
The ethical aspect of the Acharanga Sutra is considered rigorous from a practical standpoint, but its depiction of the ideal spiritual practice is invaluable.

The Concept of "Murcha" (Infatuation/Delusion):

The Sutrakara (author of the Sutra) begins by explaining the effects of actions and their consequences, linking them to rebirth and the state of "murcha" (infatuation or delusion).
"Murcha" is defined as the forgetfulness of one's true self (soul). This forgetfulness leads individuals to identify with worldly pleasures and pains, becoming subject to happiness and sorrow.
A deluded person is unaware of their true self, suffers from restlessness, lacks equanimity, struggles to understand non-violent values, and is not receptive to spirituality. They remain engrossed in sensory objects, are attached, and act deceitfully, going against the teachings of the Arhat (liberated being).
The text highlights the paradox of worldly objects: what brings pleasure can also bring pain, and vice versa, a reality the deluded person fails to perceive. Their attachment to objects stems from ignorance and leads to the growth of animosity and repeated births.
A deluded person is described as perpetually asleep, having forgotten the right path. Unfulfilled desires lead to grief, anger, harming others, and causing them distress.
The Acharanga Sutra states that a negligent ("pramadi") or deluded person experiences fear from all directions, is filled with mental stress, and finds peace unattainable, much like trying to fill a sieve with water. They are incapable of navigating the flow of the world and are trapped in a cycle of suffering.

Spiritual and Moral Aspects of Shramanacharya:

The Acharanga Sutra emphasizes that despite the prevalence of delusion in the world, worldly experiences can inspire spiritual upliftment. Aging, death, and the impermanence of wealth can compel individuals to understand life's mysteries.
While some remain engrossed in sensory gratification, others are sensitive enough to have their delusion broken by these experiences.
The awareness of the passing of age and youth serves as a call to action, urging individuals not to fall into negligence and to become aware of their true selves before sensory powers diminish.
The inevitability of death is a constant reminder of the transient nature of the body. Those who remain attached to possessions despite the certainty of death are seen as ignorant. Death's inevitability can be a powerful spiritual catalyst, leading some to practice non-attachment.
As a deluded person begins to grasp the emptiness of the world, their delusion lessens, and they are drawn towards the spiritual path. Encountering a spiritually advanced person can also trigger a sudden awakening. Thus, aging, death, loss of wealth, worldly emptiness, and the sight of awakened beings can all inspire spiritual awareness.

Inner Transformation:

After awakening to one's true self, the Acharanga Sutra stresses the importance of charitable inner transformation.
Key teachings include: "You are your own friend," "Control your mind," a beautiful mind is not troubled by anxieties, fight mental imbalance (attachment-aversion), outer battles are futile, peace and bondage reside within the mind, and religion is an inner transformation, not a place.
One who abandons possessiveness ("mamata") lets go of possessive objects. The truly wise one is he who has no possessive objects and understands the spiritual path.

Sutras for Practice:

Renounce Hope and Desire: External contact with the world generates hopes and desires. Fulfilling these through people and objects leads to mental stress, unrest, and suffering.
Non-Attachment to Sensory Objects: Attachment to sensory pleasures keeps one extroverted, hindering the removal of karmic bonds and the destruction of emotional attachments. This is where the journey of self-control begins. One must become detached and self-controlled, like fire that destroys dry wood, destroying attachment and aversion.
Conquer Passions (Kashayas): Passions destroy natural disposition. Moha (infatuation) is the king of passions; conquering it destroys many. Ego is an enemy of social relationships and self-development. Pride leads to delusion. Overcoming anger and ego destroys the cycle of existence.
Equanimity Towards All: There is no high or low in society; everyone should be treated with equanimity. Religion resides in equanimity.
Ahimsa (Non-Violence) as Supreme: All beings experience pain and unrest. Life is dear to all. No creature should be killed, enslaved, ruled, or disturbed. This is pure, eternal, and everlasting religion. Adherence to Ahimsa leads to fearlessness. Violence is intense, but Ahimsa is simple. One should abandon violence. The text emphasizes realizing that what you deem worthy of being killed, ruled, tormented, enslaved, or disturbed, is yourself. Therefore, the wise should preach and praise compassion towards all beings.
Truthfulness: One should discern, believe in, and act according to truth.
Renounce Accumulation (Parigrah): Accumulation creates economic disparity. One should keep away from accumulation and not become attached even when acquiring much.
Obedience to the Samata-darshi (The Balanced One): Obeying the balanced one (Arhat) is a duty. While some are diligent in following, others are lazy. This should not be the case. Obedience in spiritual matters, where logic may not reach, is a means of self-development. Doubt leads to knowledge, but following the self-realized one leads to Samadhi (equanimity). Therefore, obedience to the Arhat opens the path to spiritual truths.
No Desire for Worldly Praise: Ascetics who pursue values are exceptional and their revolutionary work may not be praised. Those who seek praise will abandon their work if it is not received. Therefore, ascetics should not desire public praise but remain connected to the practice of values in personal and social life.

Perfection of Practice:

The perfection of practice leads to the appearance of great souls who inspire individual development and social progress. These are described as seers ("drashta"), vigilant ("apramadi"), awakened ("jagrut"), detached ("anashakt"), brave ("vir"), and skilled ("kushal").
A seer has no need for sermons, no name, sees the entire world with broad eyes, is beyond choices of bondage and liberation, is beyond duality, and cannot be harmed. They move with full awareness and are not engaged in violent acts. They are spiritually awake, live in unparalleled joy, are free from karma, and their conduct guides society.
The awakened person's actions should be emulated by individuals and society. They perceive sensory objects with detachment, making them self-possessed, knowledgeable, virtuous, and divine. One who sees the ultimate reality lives with discernment, is free from stress, balanced, welfare-oriented, and moves through the world with detachment.
Words fail to describe the self-experience of such a great soul; logic is useless, and the intellect cannot grasp it. This state of self-experience is radiant and is a state of pure knowing and seeing.

Specific Practices of Shramanacharya (Second Shrutskandh):

The second section details various practical aspects of a monk's life, including:

Food (Ahar): Strict guidelines on acceptable food, avoiding items contaminated with living beings, algae, grains, or impure water. Meals should be taken in solitude, unseen by others.
Alms (Bhiksha): Rules on entering households, avoiding communal meals (sankhadi), and accepting alms only from specific acceptable lineages.
Acceptable Water (Grahya-jal): A list of permissible waters, including decoctions, rice-wash, and fruit juices.
Unacceptable Food (Agrahya Bhojan): Only cooked food is permissible, not raw.
Dwelling (Shayyepasana): Monks should not reside in places inhabited by lay families to avoid complications.
Conduct of Movement (Iryapath): Careful movement, not disturbing body parts, carrying all essentials, and avoiding travel during the rainy season. Using a boat is permitted only when necessary.
Speech (Bhasha Prayog): Guidance on appropriate language and its use.
Clothing (Vastra Dharan): Rules on wearing a single cloth for young, strong monks, and specific garments for nuns. Permitted materials include wool, cotton, and plant fibers, with a clear prohibition of expensive items like blankets.
Utensils (Patraeshana): Monks should carry only one utensil made of gourd, wood, or clay.
Possession of Property (Avagraheshana): Monks must seek permission from the owner of a place before staying, to avoid the sin of theft.
Disposal of Excreta (Malamutra-visarjan): Disposal should be done in a way that avoids harming any living beings.
Hearing and Seeing (Shabd-shravan va Rupdarshan): Monks should not intentionally seek out pleasant sounds or sights or avoid unpleasant ones. If encountered, they should be borne with equanimity.
Rejection of External Actions (Parakriya Nishedh): Accepting external actions like beautification or treatment on the body is forbidden, as is interaction of a specific nature between monks and nuns.
Freedom from Attachment (Mamatva Mukti): Monks should remain free from possessiveness and attachment, shedding it like a snake sheds its skin.
Dispassion and Omniscience (Vitaragta evam Sarvajnta): The emphasis is on dispassion, absence of delusion, freedom from affliction, and absence of passions, rather than just knowledge. One who is dispassionate is omniscient.
Important Sutras on Shraman-Shramani Conduct:
- Various names like Sanyat, Rishi, Muni, Sadhu, Vitarag, Angar, Bhadant, and Dant are associated with those who follow scriptural conduct.
- Sadhu is compared to a lion (brave), elephant (self-respecting), bull (gentle), deer (simple), animal (innocent), wind (unattached), sun (radiant), ocean (deep), Meru (unwavering), moon (cool), gem (lustrous), earth (patient), serpent (unsettled), and sky (unsupported).
- The text warns against those who are called Sadhu but are not, emphasizing that true Sadhus are those with knowledge, vision, restraint, and penance.
- Mere tonsure, chanting "Om," living in forests, or wearing specific clothes does not make one a Shraman, Brahmin, Muni, or ascetic. True asceticism comes from equanimity, celibacy, knowledge, and penance.
- Qualities make one a Sadhu; defects make one an Asadhu. One should embrace the qualities of a Sadhu and renounce unvirtuous conduct. One who maintains equanimity between attachment and aversion, knowing the soul through the soul, is worshipable.
- Those attached to the body, senses, passions, and unaware of their true nature lack right faith.
- A Sadhu on alms rounds hears and sees much but remains indifferent, speaking of nothing.
- Those devoted to self-study and meditation do not sleep much at night, as they are engrossed in contemplating sutras and their meanings.
- A Sadhu is free from possessiveness, ego, attachment, pride, and maintains equanimity towards all living beings.
- They remain balanced in gain and loss, pleasure and pain, life and death, criticism and praise, honor and dishonor.
- They are free from pride, passions, punishment, malice, fear, laughter, and sorrow, and are ungrudging and unbound.
- They are detached from this world and the next, remaining unperturbed by scraping or anointing, or by receiving or not receiving food.
- Such a Shraman obstructs all influxes from inauspicious sources and engages in spiritual practices with controlled discipline.
- Physical discomforts like hunger, thirst, uncomfortable beds, cold, heat, restlessness, and fear should be endured with equanimity, as this leads to great merit.
- Without equanimity, forest dwelling, ascetic practices, fasts, study, and silence are futile.
- One should wander through villages and towns with controlled senses, awakened, and peaceful. The path to peace is vast. Gautam is urged not to be negligent even for a moment.

In essence, "Acharang Sutra me Shraman Jivan" provides a detailed exploration of the rigorous yet rewarding path of a Jain ascetic, emphasizing inner transformation, unwavering adherence to ethical principles, and the ultimate goal of spiritual liberation as outlined in the Acharanga Sutra.