Agam 01 Ang 01 Acharanga Sutra Part 02 Stahanakvasi

This Jain text, the Acharanga Sutra Part II (Acharachula), is a profound exposition of Jain monastic conduct and principles, presented with a detailed Hindi translation, commentary, annotations, and appendices. Compiled by the Agam Prakashan Samiti and authored by Madhukarmuni, Shreechand Surana, and Shobhachad Bharilla, this volume is dedicated to the remembrance of Guru Shri Joravarmalji Maharaj.

The text is structured into two main parts (Shrutaskandhas), with this specific volume focusing on the Second Shrutaskandha, also known as Ācharachula. It is divided into further sections, with the introductory pages detailing the publication information, editorial board, and accolades from esteemed Jain scholars and acharyas, highlighting the significance of the Agam Granthamala series.

The Acharanga Sutra itself is considered a foundational text in Jainism, delving into the essence of Dharma, philosophy, and conduct. This second part, the Acharachula, serves as an expansive elaboration of the principles outlined in the first part. It systematically details the ethical and behavioral codes for Jain monks and nuns, covering various aspects of their daily lives and spiritual practices.

Key Content and Themes:

The text is meticulously organized into studies (Adhyayans) and sections within those studies (Uddeshakas), systematically outlining the principles of monastic life. The major sections covered in this volume of the Acharanga Sutra (Part II) are:

• Chapter 1: Pindeshana (Alms-seeking/Food Ethics): This extensive chapter details the meticulous guidelines for Jain ascetics regarding alms-seeking. It covers:

  • Pindeshana (Food Ethics): The principles of purifying food, acceptable and unacceptable food items, and the detailed rules for alms collection. This includes:
    • Various forms of food: Covering grains, fruits, vegetables, liquids, and other consumables.
    • Defects in food: Strict guidelines on avoiding food that is impure, improperly prepared, contaminated, or involves harm to living beings.
    • Manner of seeking and accepting alms: Detailed procedures for approaching households, the recipient's conduct, and the acceptance of food based on specific criteria.
    • Prohibitions: Specific prohibitions regarding food collected from certain places, at certain times, or prepared with certain intentions.
  • Specific Food Items: Detailed discussions on the acceptability of various food items like grains (rice, wheat, barley), fruits (mangoes, dates, figs), vegetables, roots, and even water, outlining the conditions under which they are permissible or forbidden.
  • Deductions from Food Rules: The underlying principles of hiṃsā (violence) and ahiṃsā (non-violence), aparigraha (non-possession), and samiti (carefulness) are deeply embedded in these guidelines.

• Chapter 2: Shyyaiṣaṇā (Dwelling and Bedding Ethics): This chapter focuses on the principles for Jain ascetics regarding their dwelling places and bedding:

  • Selection of a Dwelling: Guidelines on choosing a suitable, safe, and suitable place for residence, avoiding places with living beings, natural hazards, or potential for misconduct.
  • Use of Bedding: Principles for the use of bedding, including its cleanliness, maintenance, and avoidance of attachment.
  • Restrictions in Dwelling: Prohibitions against certain actions within the dwelling to maintain purity and prevent harm to living beings.

• Chapter 3: Īryā (Conduct of Movement): This chapter outlines the principles of careful and ethical movement for Jain ascetics:

  • Movement Rules: Detailed guidelines for walking, especially during the rainy season (varṣāvāsa), avoiding harm to living beings on the ground (earth-bodied, water-bodied, fire-bodied, air-bodied, plants, and mobile beings).
  • Path Selection: Choosing safe and pure paths, avoiding dangerous or impure routes.
  • Conduct during Movement: Specific instructions on how to move, stand, sit, and lie down to minimize harm.

• Chapter 4: Bhāṣājāta (Speech Ethics): This chapter delves into the principles of right speech for Jain ascetics:

  • Right Speech: Emphasis on truthful, benevolent, harmless, and beneficial speech.
  • Prohibited Speech: Avoidance of harsh, deceitful, slanderous, gossipy, or self-aggrandizing speech.
  • Mindfulness in Speech: The importance of speaking mindfully, considering the impact of words on oneself and others.

• Chapter 5: Vastraiṣaṇā (Clothing Ethics): This chapter deals with the principles related to clothing for Jain ascetics:

  • Acceptable Clothing: Guidelines on the type, quality, quantity, and cleanliness of clothing.
  • Prohibited Clothing: Avoidance of luxurious, elaborate, or impure clothing.
  • Maintenance of Clothing: Principles for the care and upkeep of clothing.

• Chapter 6: Pātraiṣaṇā (Utensil Ethics): This chapter addresses the principles for Jain ascetics concerning their alms-bowls and other necessary utensils:

  • Acceptable Utensils: Guidelines on the type, material, quality, and quantity of permissible utensils.
  • Prohibited Utensils: Avoidance of luxurious, costly, or impure utensils.
  • Care of Utensils: Principles for the cleanliness and maintenance of utensils.

• Chapter 7: Avagraha-pratimā (Rules of Grant/Permission): This chapter discusses the importance of obtaining permission before taking anything or entering a place, emphasizing the ethical considerations involved:

  • Seeking Permission: The practice of seeking permission from the owner or responsible authority before using anything or residing in a place.
  • Types of Permissions: Different categories of permissions based on the owner, the item, and the context.

• Chapter 8: Sthāna-saptikā (Rules of Dwelling Place): This chapter elaborates on the ethical considerations for choosing and using a dwelling place:

  • Ideal Dwelling: Characteristics of a suitable and pure place for residence.
  • Prohibited Dwelling: Avoidance of impure, hazardous, or places associated with negative activities.
  • Conduct in Dwelling: Guidelines for behavior within the dwelling to maintain purity and prevent harm.

• Chapter 9: Niṣīdhikā (Rules of Sitting/Meditation Place): This chapter focuses on the ethical guidelines for choosing and using places for meditation and study:

  • Choosing a Place: Principles for selecting a pure and conducive environment for spiritual practice.
  • Prohibited Places: Avoidance of places that are impure, disturbing, or associated with unethical activities.
  • Conduct in the Place: Ethical conduct within the designated meditation or study area.

• Chapter 10: Ucchāra-prasravaṇa-saptaka (Rules of Excreta Disposal): This chapter provides detailed guidelines on the ethical and hygienic disposal of bodily excretions:

  • Ethical Disposal: Principles for disposing of urine and feces in a manner that avoids harm to living beings and maintains purity.
  • Prohibited Areas: Specific areas and conditions where disposal is forbidden.

• Chapter 11: Śabda-saptaka (Rules Regarding Sound): This chapter addresses the principles of ethical listening and speech:

  • Permissible Sound: Listening to auspicious and spiritually beneficial sounds.
  • Prohibited Sound: Avoidance of listening to sounds that are distracting, harmful, or lead to attachment or aversion.
  • Right Speech: Principles of speaking truthfully, benevolently, and constructively.

• Chapter 12: Rūpa-saptaka (Rules Regarding Sight): This chapter focuses on the ethical principles of seeing and visual perception:

  • Pure Sight: Principles of seeing with pure vision, avoiding lustful or harmful glances.
  • Prohibited Sight: Avoidance of seeing that leads to attachment, aversion, or negative emotions.
  • Mindfulness in Seeing: The importance of conscious and ethical observation.

• Chapter 13: Parakriyā (Rules Regarding External Actions): This chapter details the conduct concerning actions performed by others for the ascetic:

  • Acceptable Assistance: When external help is permissible, and under what conditions.
  • Prohibited Assistance: Avoidance of actions performed by others that could lead to attachment or violate ascetic vows.
  • Self-Reliance: Emphasis on self-sufficiency and avoiding unnecessary reliance on others.

• Chapter 14: Anyonyakriyā (Rules Regarding Mutual Actions): This chapter addresses the principles of interaction and mutual conduct among ascetics:

  • Mutual Respect: The importance of respect and ethical conduct among fellow ascetics.
  • Prohibited Interactions: Avoidance of actions that could lead to conflict, attachment, or violation of vows.
  • Harmony and Support: Promoting a harmonious environment and mutual support in spiritual practice.

• Chapter 15: Bhāvanā (Mental Cultivation/Meditation): This chapter emphasizes the importance of mental cultivation and meditation:

  • Types of Bhāvanā: Discussion of various mental states and practices, including mindfulness, concentration, and contemplation on the nature of reality.
  • Cultivating Virtues: The role of mental cultivation in developing virtues like non-violence, truthfulness, non-stealing, celibacy, and non-possession.
  • Overcoming Vices: Strategies for overcoming negative mental states like anger, pride, deceit, and greed.

• Chapter 16: Vimukti (Liberation): This final chapter touches upon the ultimate goal of Jain practice – liberation from the cycle of birth and death. It likely discusses the path to mokṣa (liberation) through the diligent practice of ahiṃsā, saṃyama (restraint), and tapa (austerity), facilitated by the cultivation of pure mental states.

Overall Significance:

The Agam Prakashan Samiti's publication of this detailed edition of the Ācharanga Sutra Part II is a significant contribution to Jain literature. It makes the complex principles of Jain monasticism accessible through its comprehensive translation and annotation. The text serves as a vital guide for Jain ascetics, providing a rigorous framework for ethical conduct and spiritual discipline, while also offering profound philosophical insights for all seekers of truth. The volume reflects a deep reverence for the original Agamas and a commitment to preserving and disseminating this ancient wisdom.