Acharang Sutra Saransh - Book Summary

Here's a comprehensive summary of the provided Jain text, "Acharang Sutra Saransh," based on the provided pages:

Book Title: Acharang Sutra Saransh (Summary of the Acharang Sutra) Author(s): Agam Navneet Prakashan Samiti (as publishers, though the content refers to the original Ganadhar Sudharma's work) Publisher: Agam Navneet Prakashan Samiti, Sirohi

Overall Purpose of the Acharang Sutra:

The Acharang Sutra is the first of the Twelve Limbs (Dvadashangi) of Jain scripture, compiled by Ganadhar Sudharma. Its central theme is to inspill enthusiasm for self-discipline (Sanyam) and to awaken universal wisdom in its observance.

Structure of the Acharang Sutra:

The Acharang Sutra is divided into two parts:

First Skandha (Section): This section contains nine chapters (Adhyayanas). With the exception of the seventh chapter (which is not available in this summary), the remaining eight chapters are presented. Each chapter is further divided into numerous sub-sections called 'Uddeshas' (Directions or Teachings). These sections focus on:
- Detachment from the world (Virakti): Encouraging a sense of renunciation.
- Enthusiasm for observing Sanyam: Fostering zeal for discipline.
- Developing the capacity to overcome karmas: Building the strength to face and conquer karmic influences.
- Concise instructional and inspirational verses: Providing short but impactful teachings.
- The Sixth Adhyayana: Briefly introduces Lord Mahavir Swami's practice of Sanyam and his arduous period as an unenlightened ascetic (Chhadmasth Kal). This serves as an example to awaken discernment and valor in the practitioner.
Second Skandha (Section): This section deals with the essential aspects of life for practicing Sanyam, outlining rules and prohibitions for:
- Diet (Aahar) and daily conduct (Vihar).
- Bedding (Shayya) and possessions (Upadhi).
- Discussions on language and other subjects.
- The five great vows (Mahavratas) along with 25 sentiments (Bhavanas).
- A brief overview of Lord Mahavir Swami's life before initiation, his initiation, and attainment of omniscience (Kevalgyan).
- The final chapter is a short, instructive, and illustrative one called 'Vimukti' (Liberation), consisting of 12 verses.

Summary of Key Chapters and Teachings:

The provided text offers summaries of the first six chapters of the first Skandha and parts of the second Skandha, focusing on the practical application of Jain principles.

First Chapter (Adhyayana 1):

Uddeshak 1: Emphasizes the lack of knowledge about past and future lives and one's true self in most beings. True knowledge comes from specific knowledge or through a spiritually realized being. Those who know their true self understand the nature of the world, karmas, and actions. Actions are categorized into 27 types based on three factors of intention (Karan), three types of bodily, verbal, and mental activity (Yoga), and three time periods. Karmic bondage occurs due to actions performed for sustenance, fame, honor, to overcome adversity, or even for religious purposes. True monks are those who renounce such actions.
Uddeshakas 2-7: Detail the existence of the six types of living beings (earth, water, fire, air, plants, and mobile beings) and the nature of their harm (Viradhana). It is repeatedly stated that actions causing harm to these beings, whether for worldly reasons or religious ones, lead to harm and hinder spiritual progress. The suffering of one-sensed beings is explained through analogies, emphasizing that their pain is real, even if they cannot express it. Ascetics should be simple, free from deceit, and steadfast in their resolve. Contemplating the suffering of worldly beings should be a constant practice.
Uddeshaka 8: Highlights the difficulty of completely abstaining from harming air element beings (Vayukaya) as they are imperceptible.
Uddeshaka 9: Concludes by stating that those who understand the nature of these six types of beings and fail to renounce their harm increase their karmic accumulation.

Second Chapter (Adhyayana 2):

Uddeshak 1: Identifies the desire, acquisition, and attachment to sensory pleasures (sound, form, smell, taste, touch) as the root of worldly existence. Attachment to worldly relations leads to increased suffering. The impermanence of youth, strength, and wealth is stressed, as these cannot save one from death and suffering. One should strive for self-realization in the human life while the body and senses are capable.
Uddeshaka 2: Advises maintaining equanimity during hardships (Parishaha) and challenges (Upsarga) in spiritual practice.
Uddeshaka 3: Stresses equality of all souls, discouraging pride, anger, and considering others inferior. It contrasts those who seek pleasure with those who understand the transient nature of life and the inherent preciousness of life for all beings. Destroying beings or accumulating wealth for personal happiness is detrimental to the soul.
Uddeshaka 4: Points out that personal suffering, like illness, must be borne alone, regardless of wealth or family. Desires and unchecked desires are the root of suffering.
Uddeshaka 5: Instructs monks to obtain alms with purity, free from greed and attachment to sensory pleasures, understanding the dire consequences of sensual indulgence. One should maintain internal and external purity and remain detached from worldly enjoyments.
Uddeshaka 6: Emphasizes the cessation of sinful activities after embracing Sanyam. Those who are motivated by pleasure or greed often violate vows and suffer regret. Renouncing possessiveness ("mine, mine") is crucial. True ascetics remain undisturbed by pleasure or pain. They should maintain detachment from sensory objects and life itself. Those who see others as themselves become great souls. Preaching should be done with wisdom, aiming for the listener's spiritual growth, not their increased worldly entanglement.
Uddeshakas 7 & 8: Stress complete renunciation of worldly repute and sinful actions.

Third Chapter (Adhyayana 3):

Uddeshak 1: Describes a vigilant and mindful monk who renounces sensory objects is truly self-interested, knowledgeable, religious, and a true ascetic. Those who endure hardships without elation or sorrow are truly liberated (Nirgranth).
Uddeshakas 2-4: Reinforces that suffering arises from sinful actions. Those with anger and negligence go to lower realms. Renouncing sensory desires leads to liberation. True knowledge of sin is the knowledge of Sanyam. Worldly entanglement and karmas are the source of suffering, and violence is their root.
Uddeshakas 5-7: Advise maintaining equanimity, renouncing worldly attachments and desires, and striving for Sanyam. Those who understand the consequences of actions and the impermanence of life should embrace Sanyam and practice it according to divine commands.

Fourth Chapter (Adhyayana 4):

Uddeshak 1: The essence of Dharma is to cause no suffering to any living being, big or small. This is the command of the omniscient. All beings desire happiness and fear suffering. Therefore, harming others for one's own happiness is not Dharma.
Uddeshak 2: Without this wisdom in human life, it will be impossible to find elsewhere.
Uddeshakas 3-4: Ascetics should act with diligence and mindfulness. Dharma lies in discretion. Ignorant beings accumulate karma through desires, leading to great suffering. Some mistakenly believe violence is Dharma. Knowledgeable individuals understand that all beings wish for happiness and fear suffering, making it clear that harming others for one's own comfort is not Dharma.

Fifth Chapter (Adhyayana 5):

Uddeshakas 1-4: Ascetics should disregard worldly preferences and focus on the path of Sanyam. Suffering originates from violence and sinful actions. Monks should strive for self-realization and karma eradication through asceticism. They must protect their inner peace and renounce anger and sins. Knowing the fleeting nature of life and the suffering of all beings, one should renounce kashayas (passions) and sins.
Uddeshakas 5-6: The practice of Sanyam and austerities is not easy and requires complete self-dedication. Ascetics should remain cheerful and detached from their bodies. They should strive to weaken their karmas through rigorous practices and set an example for others.

Sixth Chapter (Adhyayana 6):

Uddeshakas 1-8: Discusses the spiritual path, renunciation of worldly desires, and the attainment of liberation. It emphasizes that understanding the cycles of birth and death is crucial for becoming a wise person and a guide. It uses analogies to illustrate how beings remain trapped in the cycle of existence due to karmas. It stresses the importance of non-violence and renouncing sins to avoid suffering. It highlights that by understanding karma, one can become a great monk and be free from the cycle of birth and death. Ascetics who endure hardships with equanimity are truly liberated. They should find strength and motivation in the teachings of the Tirthankaras. The importance of practicing Sanyam according to divine injunctions is stressed, warning against straying due to desires or weaknesses. The need for careful conduct and mindful living is also emphasized.

Second Skandha Summaries (Briefly Mentioned):

First Adhyayana: Details the meticulousness required in seeking and consuming food and water, avoiding life-forms in food, proper preparation, and ethical conduct while receiving alms.
Second Adhyayana: Covers the rules and prohibitions regarding living spaces (Upaashray), emphasizing cleanliness, avoiding places with living beings, and the importance of respecting the dwelling.
Third Adhyayana: Discusses regulations for travel (Vihar), including careful movement, avoiding populated or dangerous routes, and proper conduct when crossing water bodies.
Fourth Adhyayana: Focuses on right speech, prohibiting harsh, deceitful, or unnecessary words, and encouraging truthful and beneficial communication.
Fifth Adhyayana: Outlines guidelines for clothing, including material, acquisition, and maintenance, emphasizing purity and detachment.
Sixth Adhyayana: Describes the types of permissible vessels for monks (wood, metal, clay) and the rules surrounding their use and acquisition.
Seventh Adhyayana: Addresses seeking permission (Pravagraha) for all actions and possessions, emphasizing respect for the rules and fellow ascetics.
Eighth Adhyayana: Details the practice of standing meditation (Karyotsarg) and the rules associated with it.
Ninth Adhyayana: Covers rules for sitting and studying.
Tenth Adhyayana: Provides guidelines for excretion and cleaning.
Eleventh Adhyayana: Prohibits listening to musical instruments or engaging in unnecessary sound-making.
Twelfth Adhyayana: Prohibits actively seeking out visual spectacles.
Thirteenth Adhyayana: Discourages receiving personal care from laypersons and discusses the acceptance of suffering as a result of one's own karma.
Fourteenth Adhyayana: Prohibits ascetics from performing personal care on each other.
Fifteenth Adhyayana: Briefly touches upon Lord Mahavir's life before initiation and includes the five sentiments associated with the first Mahavrata.
Sixteenth Adhyayana (Vimukti): Inspires the pursuit of liberation by renouncing worldly attachments, enduring hardships with equanimity, and practicing the great vows with devotion.

Concluding Remarks:

The summary acknowledges potential historical alterations and scholarly debates regarding the second Skandha but encourages general readers to focus on the beneficial lessons for self-discipline. It highlights the valuable nature of these summarized texts for aspiring spiritual practitioners.

Publisher's Note:

The latter part of the document details the publication efforts of the Agam Navneet Prakashan Samiti, aiming to make Jain Agamas accessible in Hindi. It also mentions an initiative to provide a complete set of 32 books for a subsidized price, encouraging financial support for this endeavor. It also includes a mention of the "Samyak Parakram" study from the Uttaradhyayana Sutra, which seems to have been included due to editorial oversight or for supplementary value, detailing various spiritual practices and their benefits.