Agam 01 Ang 01 Acharanga Sutra

Here is a comprehensive summary in English of the provided Jain text, the Acharanga Sutra, based on the translated content:

The Acharanga Sutra, considered the first Anga of the Jain Agamas, is a foundational text for the Shwetambar tradition. This Hindi translation, based on a Gujarati translation edited by Gopaldas Jivabhai Patel, serves as a guide for the conduct and principles of Jain monks and nuns. It delves deeply into the ethical and philosophical underpinnings of Jainism, emphasizing non-violence (ahimsa) and self-control.

The text is structured into several studies (Adhyayanas), each focusing on a specific aspect of spiritual practice and ethical living.

Key Themes and Studies:

• First Study: Violence (Hinsa Ka Vivek)

  • This study is central to the Acharanga Sutra. It meticulously details the concept of violence in its broadest sense, extending beyond physical harm to include harm caused by thoughts, words, and actions.
  • It highlights that violence extends to all living beings, including those in the Earth-body (Prithvikaya), Water-body (Jal Kaya), Fire-body (Agni Kaya), Air-body (Vayu Kaya), Plant-body (Vanaspati Kaya), and beings with two or more senses (Trasa Kaya).
  • The text explains that attachment (asakti) and negligence (pramad) are the root causes of violence.
  • It emphasizes that a true practitioner understands the subtle forms of violence and strives to avoid all harm through right knowledge, right perception, and right conduct.
  • The importance of mindfulness and careful consideration in all actions is stressed to prevent even unintentional harm.

• Second Study: Victory over the World (Lokvijay)

  • This study focuses on overcoming worldly desires and attachments, which are seen as the root of suffering and rebirth.
  • It describes the transient nature of worldly pleasures and possessions, and how attachment to them leads to suffering and further entanglement in the cycle of birth and death.
  • The text advocates for detachment from sensory pleasures, wealth, and relationships, highlighting that true happiness lies in spiritual liberation, not in worldly pursuits.
  • It emphasizes the importance of self-control, moderation, and renunciation to achieve victory over the world.

• Third Study: Happiness and Suffering (Sukh aur Dukh)

  • This study explores the nature of happiness and suffering, attributing suffering to desires, attachments, and worldly entanglements.
  • It reiterates that true happiness is found in spiritual realization and detachment, while worldly pleasures are fleeting and ultimately lead to pain.
  • The text encourages the pursuit of the eternal and the detachment from the ephemeral, urging practitioners to cultivate equanimity and overcome the dualities of life like pleasure and pain, gain and loss.

• Fourth Study: Right Faith/Belief (Samyaktva)

  • This study emphasizes the importance of right faith as the foundation of the spiritual path.
  • It highlights that all enlightened beings (Arhats) teach the principle of non-violence.
  • It distinguishes between "Aryan" (noble) and "Anaryan" (ignoble) speech, with the former adhering to non-violence and the latter justifying harm.
  • The text stresses the need for discriminating between right and wrong, and understanding that all actions have consequences.

• Fifth Study: The Essence of the World (Loksaar)

  • This study reflects on the transient and impermanent nature of the world and its phenomena.
  • It encourages practitioners to understand the true essence of things and to detach from their superficial attractions.
  • The text advocates for living a life of detachment, mindful action, and spiritual discipline, recognizing the limited span of human life as a call to spiritual endeavor.

• Sixth Study: Annihilation of Karma (Karmnash)

  • This study delves into the concept of karma and how to transcend its bondage.
  • It explains that desires and attachments lead to the accumulation of karma, which in turn perpetuates the cycle of birth and death.
  • The text outlines the path to liberation through rigorous asceticism, renunciation, self-discipline, and the eradication of all passions and desires.
  • It emphasizes that through unwavering effort and adherence to the teachings of the Jinās, one can ultimately destroy karma and achieve liberation.

• Seventh Study: Great Understanding (Mahaparigya)

  • This study, noted as possibly lost in its original form according to commentators, is described as focusing on how a muni, endowed with virtues like self-control, should endure hardships and afflictions (parishaha and upsarga) with equanimity when faced with delusion.

• Eighth Study: Delusion (Vimoh)

  • This study addresses the dangers of delusion and the importance of clear perception and understanding.
  • It discusses how to live and act without delusion, emphasizing the need for discernment in daily activities.
  • It outlines various rules for monks and nuns regarding their interactions, possessions, and conduct, particularly in situations that could lead to delusion or harm.
  • Specific instructions are given on accepting things, dwelling places, and conduct to avoid attachment and delusion.
  • The text also details methods of "intentional fasting until death" (icchā-mrityu) like bhaktaparigraha, itvarita, and padapopagamana, which are to be undertaken under specific, dire circumstances by those with resolute resolve.

• Ninth Study: The Asceticism of Lord Mahavira (Bhagwan Mahavir Ka Tap)

  • This study provides an account of the extreme ascetic practices of Lord Mahavira.
  • It describes his rigorous penance, including enduring severe austerities, prolonged periods of fasting, and enduring immense physical and mental suffering without complaint.
  • The text highlights his unwavering commitment to non-violence, his detachment from the body, and his serene composure in the face of all adversities, including attacks from animals and humans.
  • It details his attainment of Kevala Jnana (omniscience) after years of intense spiritual practice.

• Subsequent Studies (Second Khand):

  • First Study: Alms-gathering (Bhiksha): This study lays down strict rules for monks and nuns on how and where to collect alms, what to accept, and what to reject, ensuring minimal harm and attachment.
  • Second Study: Dwelling/Lodging (Shayya): This study provides guidelines on suitable places for monks and nuns to stay, emphasizing cleanliness, avoidance of living beings, and detachment from luxurious accommodations.
  • Third Study: Wandering/Movement (Vihar): This study outlines the principles of movement, especially during the rainy season (Chaturmas), and the importance of careful movement to avoid harming small creatures.
  • Fourth Study: Speech (Bhasha): This study focuses on the appropriate use of speech, stressing truthfulness, gentleness, and the avoidance of harsh, deceitful, or attachment-inducing language.
  • Fifth Study: Clothing (Vastra): This study details the rules for obtaining and wearing clothing, emphasizing simplicity and detachment from adornments.
  • Sixth Study: Utensils (Paatra): Similar to clothing, this study provides guidelines for obtaining and using alms bowls and other necessary utensils with minimal attachment and harm.
  • Seventh Study: Own Property (Avagraha): This study addresses the concept of "own property" in the context of a monk's life, emphasizing non-possession and careful consideration when accepting or using anything.
  • Eighth Study: Standing Place (Khada Rahane Ka Sthan): This study offers guidelines on how and where a monk should stand, emphasizing stillness and avoiding harm to any living beings.
  • Ninth Study: Place for Study (Nishithika): This study focuses on the appropriate places for spiritual study and practice, emphasizing cleanliness and detachment.
  • Tenth Study: Place for Excretion (Malamutra Ka Sthan): This study provides meticulous instructions on where and how monks and nuns should dispose of bodily waste to avoid harming living beings.
  • Eleventh Study: Sound (Shabd): This study warns against seeking out or being attracted to worldly sounds, emphasizing the need to remain detached from auditory stimuli.
  • Twelfth Study: Form/Appearance (Roop): Similar to sound, this study advises against being attracted to or seeking out worldly forms and appearances, stressing detachment from the visual realm.
  • Thirteenth Study: Action by Others (Par Kriya): This study addresses actions done by laypeople for the monk, like massaging feet or cleaning the body, and the monk's conduct in accepting or rejecting such services.
  • Fourteenth Study: Mutual Action (Anyonya Kriya): This study extends the principles of action to interactions between monks, emphasizing that actions towards fellow monks should also be guided by non-violence and detachment.
  • Fifteenth Study: Meditations/Reflections (Bhavanaen): This study delves into the meditations and reflections that support the five great vows of Jainism, illustrating them with the life story of Lord Mahavira.
  • Sixteenth Study: Liberation (Vimukti): This study concludes the text by describing the state of liberation, emphasizing detachment, equanimity, and the ultimate freedom from worldly bonds. It reiterates the teachings on self-reliance and the arduous path to spiritual freedom.

In essence, the Acharanga Sutra serves as a comprehensive guide to the ascetic and ethical life of a Jain mendicant. Its core message revolves around the relentless pursuit of ahimsa (non-violence) in thought, word, and deed, coupled with self-control, detachment, and right knowledge, all aimed at achieving liberation from the cycle of rebirth.