Agam 01 Ang 01 Acharang Sutra Aayaro Terapanth - Book Summary

The provided text is a detailed summary and partial transcription of the Ācārāṅga Sūtra (also known as Ayāro), the first Anga Āgama of Jainism, translated into English by Muni Mahendra Kumar under the auspices of Jain Vishva Bharati. Authored by Acharya Tulsi, this work delves deeply into the ethical and spiritual conduct prescribed by Bhagavan Mahāvīra.

Here's a comprehensive summary based on the provided pages:

Overall Purpose and Philosophy:

Quest for the Soul: The Ācārāṅga Sūtra, like the Vedantic Brahma Sūtra, begins with the quest for the soul (Ātma-jijnāsā).
Foundation of Jain Ethics (Ācāra): It lays down the fundamental principles of Jain ethics, including the existence of the soul, its eternality and ephemerality, its role as the doer and enjoyer of actions, the concept of bondage and its causes, liberation, and the means to attain it. It is considered the "essence of the entire Jain Instruction."
Samatva (Equanimity and Equality): This principle forms the basis of Mahāvīra's prescribed ethics. Perceiving equality in all living beings and maintaining equanimity in gain and loss, pleasure and pain, applause and condemnation, and honor and insult are crucial to avoid actions against the ethical code.
Synthesis of Knowledge and Conduct: Jain philosophy emphasizes that liberation is attained through the proper synthesis of knowledge and conduct, not merely one or the other.

Key Themes and Concepts Covered:

The text is structured into chapters and sections, systematically outlining the path of an ascetic.

Chapter I: Comprehension and Renunciation of Weapons (Śāththa-Pariņņā)

Existence of Soul (Ātmavāda): The text begins by establishing the existence of the soul, its transmigration (ke aham āsī, ke vā ... bhavissāmi?), and the means to know it (self-recollection, knowledge of others, or hearing from those with transcendental knowledge).
Karma and Its Influx (Āśrava): It explains that actions (karma-samārambha) are the cause of karma influx (āśrava), which leads to bondage. Understanding and forsaking these actions (samvara) is crucial for stopping the influx.
Motives for Actions: The text identifies four fundamental motives for human actions: survival, honor/reverence, birth/death/liberation, and prevention of misery.
Non-Violence (Ahiṁsā): This is the foremost principle, elaborated extensively. The text condemns all forms of violence against all beings, from one-sensed to five-sensed. It defines violence (hiṁsā) and the instruments of violence (śāththa or damda).
The Ascetic (Muni): A true muni is defined as one who discerns and forsakes all actions causing violence.
Classification of Living Beings: The Ācārāṅga Sūtra identifies and discusses the sentience and capacity for experiencing pain in various life forms:
- Earth-beings (Pudhavi-kāya): Discusses their animation, experience of pain, and the forsaking of violence towards them.
- Water-beings (Udaka-kāya): Highlights their existence and the need for non-intimidation, explaining the concept of animate and inanimate water.
- Fire-beings (Tejas-kāya): Addresses their existence, violence towards them, and the forsaking of violence.
- Vegetable-beings (Vanaspati-kāya): Compares plant life with human life and emphasizes forsaking violence.
- Mobile Living Beings (Tasa-kāya): Discusses their animation, experience of pain, and forsaking violence.
- Air-beings (Vāyu-kāya): Explains their animation, experience of pain, and forsaking violence.
Analogy of Suffering: The text uses the example of a man born without sense organs or a man severely wounded to illustrate that beings, even if unable to express it, experience pain. It also compares the state of beings to those in swoon, emphasizing their sentience.
Causes of Actions: The text reiterates the four basic causes for engaging in actions that lead to bondage (attachment, aversion, desire, delusion) and the importance of understanding these motives.
Admonition to Ascetics: The text warns against laxity, hypocrisy, and the dangers of attachment to sensual pleasures, highlighting the importance of vigilance and self-discipline.

Chapter II: Subjugation of the World (of Passions) (Lōkavijayao)

Attachment (Āsatti): Attachment to sensual qualities (sound, color, taste, smell, touch) is identified as the root of mundane existence (saṁsāra).
Wakefulness by Contemplation of Being Unprotected: The impermanence of life and the decline of physical faculties are presented as reasons to awaken and practice self-discipline.
Evils of Sensuality: The text details the detrimental effects of sensuality, including diseases, loss of family support, and being caught in cycles of birth and death.
Remedy of the Maladies: The text presents the path of detachment and self-control as the remedy for these ills.
Renunciation of Acquisitiveness: The need to forsake possessions, including the body and attachment to it, is stressed.
Conduct of the Unattached One: Describes the behavior of an ascetic who is detached, self-disciplined, and overcomes sensual temptations.
Bondage and Riddance: Explains that bondage arises from attachment and aversion, and understanding these is key to liberation.
On Preaching Sermons: Discusses the importance of appropriate conduct and knowledge when expounding religious doctrines, emphasizing the need for unbiased delivery.

Chapter III: The Shifting Sands of Life (Sīosaņijjaṁ)

The Torpid and the Wide Awake: Distinguishes between the wise (awake) and the unwise (torpid) and highlights the banefulness of ignorance.
Knowledge of the Supreme Reality: Emphasizes knowing the self and the external world, the equality of all beings, and the perils of violence as the cause of suffering. It describes the characteristics of a learned person who understands the consequences of actions and maintains equanimity.
Practice of Self-Discipline: Focuses on controlling desires, the body, and the mind, and the importance of vigilance, truth, and equanimity. It criticizes the attachment to the body and the deceptive nature of sensual pleasures.
Riddance of Kaṣāya: Explains how controlling anger, pride, deceit, and greed leads to liberation from suffering, birth, death, and hell. It emphasizes the interconnectedness of these passions.

Chapter IV: The Truth (Sammattaṁ)

The True Doctrine: Non-violence (Ahiṁsā): This chapter strongly asserts that non-violence is the supreme, eternal, and immaculate truth, declared by all Tirthankaras. It unequivocally states that no living being should be injured, subjugated, enslaved, tortured, or killed.
Critique of the Doctrine of Ahimsā: It addresses potential critiques or alternative philosophical viewpoints, contrasting the absolutistic doctrines of some philosophers (like those of the Ājīvikas, Buddhists, and others) with the Jain perspective. It highlights the fallacious nature of doctrines that justify violence.
Right Austerities (Sama-tapa): Discusses the practice of austerities as a means to detachment and spiritual purity, emphasizing the wisdom gained through forsaking worldly attachments and the practice of equanimity.
Right Ascetic Discipline (Sama-carita): Details the disciplined conduct of an ascetic, including rigorous practices, control over senses and passions, and the ultimate goal of liberation. It describes the behavior of a muni who has attained self-realization and broken free from the cycle of birth and death.

Chapter V: The Essence in the World (Lōgasaṛo)

Lust (Kāma): Identifies lust as the root of worldly existence and the cause of suffering, emphasizing its insatiable nature and the delusions it creates.
The Path of Vigilance: Stresses the importance of constant vigilance, introspection, and self-awareness. It highlights the impermanence of life and the need for detachment.
Acquisitiveness and its Evils: Criticizes the accumulation of possessions and the resulting suffering and attachment, advocating for non-acquisitiveness.
Non-attachment to Food: Guides monks on the proper way to take food, emphasizing moderation and avoidance of taste.
Preceptor (Ācārya): Describes the ideal qualities of a preceptor and the importance of faith and guidance from a teacher.
Non-violence (Ahiṁsā): Reaffirms the principle of non-violence, emphasizing the equality of all beings and the spiritual wisdom gained from adhering to it.

Chapter VI: Advanced Asceticism (Dhuta)

This chapter details the practices of advanced ascetics, known as "Dhutas," which involve rigorous self-discipline and detachment:

Discourse on Knowledge: Discusses the nature of true knowledge and the path to it through various forms of meditation and self-control.
Dejection amongst Sadhakas: Explains why some ascetics may feel dejected and how to overcome it through spiritual insight.
Tormentation of Beings by Other Beings: Highlights the suffering caused by beings to each other and the great terror it instills, emphasizing the need for non-violence.
Observation of Non-violence in Medical Treatment: Addresses the complex issue of violence in medical treatment, advocating for the utmost non-violence even in such circumstances.
The Dhuta of Abandonment of Relatives: Explains the rigorous practice of renouncing family ties and worldly possessions.
The Dhuta of the Abandonment of Karma: Details the process of forsaking actions that lead to karma bondage.
The Dhuta of Abandonment of Clothes: Discusses the practice of extreme non-possession, including nudity or minimal clothing, and the associated endurance of physical hardships.
The Dhuta of Attenuation of the Body: Emphasizes the importance of physical emaciation through diet and austerity to control passions.
The Dhuta of Self-Discipline: Highlights the need for constant vigilance, self-control, and unwavering commitment to the path.
The Dhuta of Humbleness: Stresses the importance of humility and learning from the teacher, comparing the disciple's journey to that of young birds.
The Dhuta of Abandonment of Conceit: Warns against pride and arrogance, even among those with knowledge, and emphasizes the importance of humility and true adherence to the teachings.
The Dhuta of Forbearance: Discusses the practice of enduring all kinds of hardships and adversures with equanimity.
The Dhuta of Sermons: Outlines the qualifications and conduct of a religious preacher, emphasizing clarity, impartiality, and the avoidance of controversial or harmful discourse.
The Dhuta of Freedom from Passions: Explains the final stage of asceticism where one achieves complete freedom from anger, pride, deceit, and avarice, leading to liberation.

Chapter VII: Emancipation (Vimōkṣa)

Avoiding Heretics: Advises monks on how to interact with and avoid being influenced by individuals with divergent or incorrect philosophical views.
Improper Conduct: Details the mistakes and deviations from the prescribed conduct that some ascetics might fall into.
Initiation into Ascetic Life: Discusses the process and age suitability for initiation into monastic life.
Abandonment of Possessiveness: Reinforces the principle of non-possession and detachment from worldly belongings.
Purpose of Monk's Nourishment: Explains the principle of taking only what is necessary and prescribed, emphasizing moderation and non-violence in procuring alms.
Forswearing the Use of Fire: Highlights the prohibition of using fire, as it involves violence against fire-bodied beings.
Rules for Service: Outlines the ethical conduct and mutual service among monks.
Fasting Unto Death: Describes various forms of voluntary fasting unto death (Samlekhanā), including Bhakta Pratyākhyāna (abandonment of food), Ingini Marana (moving in a specific restricted area while fasting), and Prayopagamaṇa (moving with the body immobilized, or standing/sitting/lying motionless). These are presented as ultimate acts of detachment and liberation.

Chapter VIII: The Excellence of Righteousness (Sammattamm)

This chapter seems to be misplaced in the provided content as it is titled "THE TRUTH" and contains sections like "The True Doctrine: Non-violence," "The Knowledge: Critique of the Doctrine of Ahimsā," "Right Austerities," and "Right Ascetic Discipline."

The True Doctrine: Non-violence: Reaffirms non-violence as the supreme, eternal, and immaculate truth, applicable to all beings.
Critique of Ahimsā: Addresses philosophical debates and contrasts Jain principles with other doctrines, emphasizing the relativist approach of Jainism.
Right Austerities: Discusses the role of austerities in achieving spiritual purity, detachment, and overcoming the cycle of birth and death.
Right Ascetic Discipline: Outlines the disciplined conduct, control over senses and passions, and the ultimate goal of liberation. It highlights the qualities of a wise sage who comprehends the truth and lives equanimously.

Chapter IX: The Excellence of Righteousness (Uvahāņa Suyam)

The Rambles of Bhagavān Mahāvīra: Recounts Mahāvīra's ascetic journey, his extreme detachment from the body, his tolerance of hardships, his meditation practices, and his renunciation of worldly life.
Bhagavān Mahāvīra's Seats and Retreats: Describes the various simple and often harsh places where Mahāvīra meditated and stayed.
Bhagavān Mahāvīra's Endurance of Hardships: Details the immense physical and mental suffering Mahāvīra endured with equanimity, including attacks from living beings, insults from people, and harsh environmental conditions.
Abandonment of Medication by Bhagavān Mahāvīra: Explains Mahāvīra's strict adherence to non-violence even when it came to medical treatment, emphasizing self-reliance and the principle of non-interference.
Dietary Routine: Describes Mahāvīra's extremely frugal and austere diet, highlighting his detachment from taste and his practice of fasting.

Overall Significance:

The Ācārāṅga Sūtra, as presented, is a foundational text in Jainism, offering a detailed guide to the ascetic path. It meticulously outlines the ethical principles, the understanding of the soul and karma, and the practical disciplines required for spiritual progress and eventual liberation, with a central emphasis on Ahiṁsā (non-violence) in all its aspects. The text underscores the importance of self-control, detachment, equanimity, and knowledge as the cornerstones of spiritual realization.