Agam 01 Ang 01 Acharang Sutra Aayaro Terapanth

This is a comprehensive summary of the Acharanga Sutra (Aayaro), the first Anga of the Jain Agamas, as presented in the provided text, which appears to be an edition published by Jain Vishva Bharati. The summary will cover the key themes, structure, and philosophical underpinnings discussed in the introductory and initial chapters, drawing upon the translated text and the author's notes.

Title: Agam 01 Ang 01 Acharang Sutra Aayaro Authors: Tulsi Acharya, Nathmal Muni Publisher: Jain Vishva Bharati

Overall Purpose and Significance:

The Acharanga Sutra is foundational in Jainism, focusing on conduct and discipline (Achar). It lays down the fundamental ethical principles and practices for Jain monks and ascetics, ultimately leading to liberation (Moksha). The sutra emphasizes self-restraint, non-violence, and the purification of the soul.

Key Themes and Philosophical Concepts:

1. The Nature of the Soul (Atman):

   • The text begins by establishing the existence and nature of the soul. It is presented as the core of Jain philosophy, the entity that transmigrates through various lives.
   • The concept of "So'ham" (I am That) is highlighted as a profound realization of self-identity, signifying the soul's inherent connection to the ultimate reality.
   • The soul is described as the true self, distinct from the body and mind. Its existence is eternal and it is the experiencer of karmic consequences.

2. The Cycle of Birth and Death (Samsara):

   • The sutra explores the concept of Samsara, the continuous cycle of birth, death, and rebirth driven by karma.
   • The understanding of this cycle and its cessation is crucial for liberation.

3. Karma and its Causation (Ashrava):

   • Ashrava refers to the influx of karma into the soul, caused by actions, thoughts, and speech rooted in passion and attachment.
   • The text explains that all worldly activities (Karmasamarambha) are potential sources of karmic inflow and must be understood and controlled.
   • Various motivations for karmic actions are discussed, including the pursuit of life, fame, honor, pleasure, and the avoidance of pain.

4. Cessation of Karma (Samvara):

   • Samvara is the means to stop the influx of karma, achieved through self-control, vigilance, and adherence to ethical principles.
   • The text emphasizes that understanding the processes of karma is essential for practicing Samvara.

5. Non-Violence (Ahimsa):

   • Ahimsa is presented as the paramount principle, forming the bedrock of Jain ethics.
   • The sutra details the Jain classification of life forms (Jeeva Nikaya) and the profound obligation to protect all beings, from the most subtle to the most apparent.
   • It delves into the concept of "Shastra Parigya" (understanding the 'weapon' or the means of harm), implying that various actions and even substances can become instruments of harm and violence, and must be understood to be avoided.
   • The text discusses the subtle forms of violence, including violence inherent in everyday actions, and the importance of mindfulness to avoid even unintentional harm.
   • The comparison of human life with that of plants (Vanaspatikaya) highlights the inherent life force in all beings and the ethical implications of harming them.
   • The text strongly condemns any form of violence, whether direct, indirect, or through approval, and emphasizes the profound karmic consequences of such actions.

6. Renunciation and Asceticism:

   • The ideal state for a follower is to become an "Anagar" (homeless one, an ascetic), signifying detachment from worldly possessions and relationships.
   • The text discusses the importance of renouncing attachments (Parigraha), including wealth, family, and sensory pleasures.
   • The practice of "Dhuta" (austere practices) is presented as a means to purify the self and overcome attachments. This includes practices like going naked (Acharya), accepting minimal belongings, and enduring hardships.

7. Knowledge, Conduct, and Penance (Jnana, Charitra, Tapas):

   • The sutra stresses the interconnectedness of right knowledge (Samyak-Jnana), right conduct (Samyak-Charitra), and right penance (Samyak-Tapas) as the path to liberation.
   • Samvara and Nirjara (shedding of karma) are achieved through these three pillars.

8. The Importance of Vigilance (Apramada):

   • Apramada (vigilance or non-negligence) is repeatedly emphasized as crucial for progress on the spiritual path. It means being constantly aware of one's thoughts, words, and actions, and their karmic consequences.

9. Equanimity and Sameness (Samata):

   • The ideal state is to cultivate Samata (equanimity) in all circumstances, whether in pleasure or pain, praise or criticism, gain or loss. This balanced state prevents attachment and aversion, the root causes of karma.

10. The Nature of the World and its Transience:

    • The text describes the world (Loka) as impermanent, subject to constant change, and ultimately unsatisfactory. Recognizing this transience is key to detachment.

11. The Path of Liberation:

    • The ultimate goal is Moksha (liberation) from the cycle of Samsara. This is achieved through the complete cessation of karma, which is facilitated by rigorous asceticism, self-control, and the realization of the soul's true nature.
    • The text discusses various stages and practices leading to liberation, including Vimoksha (release), which encompasses various forms of renunciation and death rituals like Santhara (fasting unto death).

Structure and Content (Based on the provided table of contents and initial pages):

The Acharanga Sutra is structured into two main parts:

• First Anga (Sthala) - Shastra Parigya (Understanding Weapons/Harm): This section, as indicated by the provided pages, focuses heavily on the first Anga. It systematically examines violence and its implications concerning the Six Jeeva Nikayas:

  • Prithvi Nikaya (Earth Elementals)
  • Ap Nikaya (Water Elementals)
  • Tejas Nikaya (Fire Elementals)
  • Vayu Nikaya (Air Elementals)
  • Vanaspati Nikaya (Plant Life)
  • Tasa Nikaya (Mobile Beings - encompassing beings with one to five senses)
  • Each section details the existence of these life forms, the specific types of harm (violence) associated with interacting with them, their capacity for suffering (Vedana-Bodha), and the imperative for Hinsa-Vivek (discrimination/wisdom regarding violence).
  • The first Anga is divided into several sections (Uddesakas), each focusing on a different element or type of being. The provided text shows sections on Earth, Water, Fire, Vegetation, Mobile beings, and Air elementals.
  • It also discusses the nature of an ascetic (Anagar), the contrast between a true ascetic and one who merely appears so (Grihastyagi ke vesh mein Grihvaasi - householder in the guise of an ascetic), and the universal principles like Ahimsa and Samata.
  • The text often juxtaposes the practices and beliefs of Jain monks with those of other contemporary ascetics and philosophers to highlight the unique and rigorous path of Jainism.

• Second Anga (Sthala) - Loka Vijaya (Conquest of the World/Self): This section, indicated by later chapters and the table of contents, focuses on the conquest of the external world and, more importantly, the internal world of passions and attachments.

  • Themes include Asakti (attachment), Arati-Nivritti (cessation of disinterest/discouragement), Samata (equanimity), Parigraha (possessions) and its faults, Bhoga (enjoyment) and its defects, Ahaara ki Anaasakti (non-attachment to food), Kaama ki Anaasakti (non-attachment to sensual pleasures), Vyaadhi-Chikitsa (dealing with illness, often highlighting the ethical dilemma of healing practices), Parigraha-Parityaga (renunciation of possessions), Anaasakta ka Vyavahaara (conduct of the non-attached), Sanyama ki Samapannata (completeness of self-control), Bandha-Moksha (bondage and liberation), and Dharma-Katha (religious discourse).
  • It also covers Path-Darshan (guidance on the path), Satya ka Anushilan (practice of truth), and the ultimate goal of Paramatma (the Supreme Self).
  • Further sections on Dhuta (austere practices), Shitooshneeya (endurance of heat and cold), Samayaktva (right faith), and Vimoksha (liberation) are also outlined.

Key Methodologies and Approach:

• Sermonic Style: The sutra is presented in a didactic and often admonitory style, directly addressing the disciples (often referred to as "Ayushman" or "Bhagwan").
• Logical Progression: The text systematically builds its arguments, starting from the fundamental principles of soul and karma, moving to the specific ethical injunctions for ascetics.
• Comparisons and Contrasts: The text often draws comparisons with other philosophical schools or common worldly practices to highlight the distinctiveness of the Jain path.
• Emphasis on Personal Experience and Realization: While guided by the teachings of the Tirthankaras, the text stresses the importance of direct experience and diligent practice for true understanding and liberation.

Contribution of Acharya Tulsi and Muni Nathmal:

The preface by Acharya Tulsi and the editorial notes by Muni Nathmal highlight their dedicated efforts in researching, translating, and commenting on the Acharanga Sutra. Their work aims to present the profound spiritual and ethical teachings of this ancient text to a wider audience, particularly in the context of Lord Mahavir's Nirvana centenary. Their intention is to illuminate the "sadhana-secrets" (साधनात्मक भाष्य) and provide a spiritual commentary on the text.

In Essence:

The Acharanga Sutra, as presented in this edition, is a profound guide to ascetic living within Jainism. It is a detailed manual for ethical conduct, emphasizing extreme non-violence, self-control, and detachment as the means to overcome karma and attain liberation. The text meticulously details the understanding and practice required to live in harmony with the principles of Jainism, making it a cornerstone for understanding the ascetic path.