Acharang Sutram Part 01

The provided text is the first part of the Acharang Sutra, a foundational text in Jainism, specifically the first section (Shrutskandh I) and the first chapter (Adhyayan I: Shastra Parigya). This particular edition features the Rajendra Subodhini Ahori Hindi Teeka (commentary) by Jayprabhvijayji and was edited by Rameshchandra L. Haria.

Here's a comprehensive summary of the content presented in these pages, focusing on the philosophical and practical aspects of Jain conduct as outlined in the text and its commentary:

I. Introduction and Context:

• The Acharang Sutra: This is the first Anga (limb) of the Jain Agamas, considered the most important and foundational, dealing with the essential conduct of ascetics (monks and nuns).
• The Commentary (Teeka): The "Rajendra Subodhini Ahori Hindi Teeka" aims to make the profound teachings of the Acharang Sutra accessible in Hindi. It is based on the Sanskrit commentary of Acharya Shilaankacharya.
• Authorship and Lineage: The text highlights the spiritual lineage, paying homage to various influential Jain Acharyas and Suris, including Shri Vijay Rajendra Surishwarji Maharaj (the inspiration behind the commentary's name), Shri Vijay Yatindra Surishwarji Maharaj (Jayprabhvijayji's guru), and others. The lineage emphasizes a deep respect for tradition and scholarship.
• Purpose and Scope: The commentary explains that the Acharang Sutra is the first Anga, dealing with conduct, which is the very essence of the Sadhu (ascetic) life. It is described as the "life force" of the Jain path. The text emphasizes the importance of adhering to the principles laid down by the Tirthankaras and their Ganadharas.

II. Core Jain Principles and Concepts:

• Achar (Conduct): The central theme revolves around proper conduct, which is considered paramount for spiritual progress and liberation (Moksha). The text emphasizes that Achar is the essence of the teachings and the life of an ascetic.
• Panchachar (Five Conducts): The commentary implicitly refers to the five types of conduct:
  1. Gyana Char (Knowledge Conduct): Right knowledge.
  2. Darshan Char (Perception Conduct): Right perception.
  3. Charitra Char (Conduct Conduct): Right conduct, which is the primary focus of this text.
  4. Tapa Char (Austerity Conduct): Ascetic practices.
  5. Virya Char (Energy Conduct): Right effort.
• The Importance of Achar: The text repeatedly stresses that Achar is the primary teaching of all Tirthankaras, past, present, and future. It is the means to spiritual purification and the path to liberation.
• Shravana (Listening) and Anugama (Following): The commentary highlights the importance of diligently listening to and understanding the teachings of the Guru and the scriptures.
• Nishcheya Naya and Vyavahar Naya (Ultimate and Conventional Truth): The text, particularly in its commentary on the nature of the soul and its actions, touches upon the philosophical distinction between the ultimate reality (Nishcheya) and the conventional understanding (Vyavahar).
• Karma and Liberation: The entire framework of Jain ethics is based on the concept of karma. Actions (karma) bind the soul, and proper conduct (Achar) is the means to shed these karmas and achieve liberation.
• The Soul (Aatma): The text delves into the nature of the soul, its omnipresence in the context of omniscience, its relation to the body, and its inherent qualities like knowledge and perception. It refutes extreme views like atomism or pervasiveness, favoring a Jain perspective of the soul as being of medium (anuyat) size, capable of expansion and contraction.
• The Six Samitis and Three Guptis: While not explicitly detailed in every section, the foundational principles of the six Samitis (careful conduct in walking, speech, eating, taking, laying, and excretion) and three Guptis (control of mind, speech, and body) are the bedrock of the Achar.
• The Five Mahavratas: The core vows of non-violence (Ahimsa), truthfulness (Satya), non-stealing (Asteya), celibacy (Brahmacharya), and non-possession (Aparigraha) are the guiding principles for ascetics, and their diligent observance is crucial.

III. Analysis of Key Concepts and Teachings within the Text (Focusing on Early Chapters):

• Shastra Parigya (Understanding of Weapons/Violence): The first chapter, "Shastra Parigya," immediately begins by addressing the concept of violence and its various forms.
  • The "Shastra" (Weapon): In this context, "shastra" refers not only to physical weapons but also to any action or intention that causes harm or violence to living beings. This includes the very act of beginning or engaging in activities that lead to the destruction of life.
  • Six Lifes (Kaya): The text categorizes life into six categories:
    1. Prithvi Kaya (Earth bodies): Lives residing in earth.
    2. Ap Kaya (Water bodies): Lives residing in water.
    3. Teu Kaya (Fire bodies): Lives residing in fire.
    4. Vayu Kaya (Air bodies): Lives residing in air.
    5. Vanaspati Kaya (Plant bodies): Lives residing in plants (both visible and invisible forms).
    6. Tiras Kaya (Movable beings): Beings with two or more senses, including humans, animals, and celestial beings.
  • Arambha (Beginning of Activities): The sutra emphasizes that any activity, even seemingly innocuous ones like agriculture, building, or even walking and breathing, involves some degree of violence (himsa) towards these six Kias. The degree of violence varies.
  • The Ascetic's Approach: A true ascetic (Sadhu or Anagar) understands the nature of violence in all activities. They strive to minimize harm through extreme caution, mindfulness, and strict adherence to vows. They understand that even the most basic actions have implications for the six Kias.
  • Consequences of Violence: The text elaborates on how engaging in these activities (Arambha) leads to the binding of karmas (bandha), which in turn causes suffering and perpetuates the cycle of birth and death (samsara). The commentary links violence to the accumulation of karmas, which are described as the "knot" (granthi), the cause of delusion (moha), death (mara), and rebirth in hell (naraka).
  • The Role of Knowledge (Parigya): The understanding (Parigya) of the nature of violence, its causes, and its consequences is crucial for an ascetic. This knowledge informs their conduct and guides them towards non-violence (Ahimsa).
  • The Distinction between "Me" and "Anya" (Self and Other): A profound teaching is the understanding of the interconnectedness of all beings. The commentary stresses that recognizing the soul within oneself also leads to recognizing the soul in others. Harm to another is harm to oneself.
  • The Importance of Intent and Action: The text differentiates between intent and action, but ultimately, both are considered significant in the context of karma. Actions performed with knowledge and mindfulness, even if they involve some unavoidable himsa, are less karmically binding than those performed out of ignorance or malice.
  • The Ideal Ascetic: The text describes the ideal ascetic (Muni or Anagar) as one who has gained complete knowledge (Parigya) of the Achar, understands the Achar principles, and strives to live accordingly. Such a person meticulously avoids all forms of violence, not only directly but also by not causing others to commit violence and not approving of it. They are characterized by their wisdom, mindfulness, restraint, and detachment.
  • The Nature of the Soul: The commentary discusses the soul's existence, its journey through different life forms (forms of birth: Andaja, Potaja, Jarayuja, Rasaja, Sansvedaja, Sammurchim, Udbhidaja, Aupapatika), and its experience of suffering across these lives.
  • The Nature of Elements (Kaya): The text meticulously describes the characteristics and differentiations of Prithvi Kaya, Ap Kaya, Teu Kaya, and Vayu Kaya, explaining how they are considered to be living beings with subtle or gross forms, and how human activities can harm them.

IV. The "Ahori" Commentary's Contribution:

• Accessibility: The primary goal of the Ahori commentary is to make the complex Acharang Sutra accessible to Hindi-speaking audiences.
• Elaboration and Examples: The commentary provides detailed explanations, often using analogies and examples to illustrate the profound philosophical points.
• Spiritual Heritage: It emphasizes the unbroken chain of Jain tradition and the importance of the teachings passed down through esteemed Acharyas.
• Dedication to Knowledge: The publication and commentary are presented as a service to knowledge (Shruta Seva) and a devotional offering.

In essence, the provided pages of the Acharang Sutra, Part 01, with the Rajendra Subodhini Ahori Hindi Teeka, offer a deep dive into the foundational principles of Jainism, particularly focusing on the ascetical conduct, the meticulous understanding of life in all its forms (six Kias), the avoidance of violence, and the path to spiritual purification through self-control, knowledge, and adherence to the teachings of the Tirthankaras. The commentary serves as a vital bridge, making these ancient, profound, and practical teachings understandable to a wider audience.