Agam 29 Prakirnaka 06 Sanstarak Sutra Shwetambar

The provided text is an excerpt from the Sanstarak Sutra, the sixth Prakirnaka (a category of Jain scriptures) within the Agam canon, specifically from the Shwetambar tradition. The book is attributed to Purnachandrasagar and published by Jainanand Pustakalay. The text emphasizes the significance of Sanstarak (which can be understood as a virtuous death or a prepared end of life, often through fasting) within Jainism.

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

I. Introduction and Context (Pages 1-11):

• Homages and Acknowledgements: The initial pages offer salutations to various revered Jain Acharyas, including Shri Mahavir Swami, Shri Gautam Swami, and the lineage of Acharya Shri Kailassagarsuri. It also acknowledges the Jain Mudrit Granth Scanning Project and the Shri Mahavir Jain Aradhana Kendra.
• The Importance of Agams: The text highlights the paramount importance of Agams as the direct word of Lord Mahavir. It stresses that these scriptures are the foundation of Jain knowledge and practice, guiding beings out of ignorance and darkness.
• History of Agam Compilation (The Six Valleys/Recensions): A significant portion details the historical efforts to compile and preserve the Jain Agams, which occurred over a thousand years following Lord Mahavir's nirvana. These efforts are described as "Valleys" or recensions, undertaken due to various calamities and the natural decay of memory over time.
  • First Valley (Shri Dwadashangashrut Sankalan): Took place around Vir Nirvana Samvat (VNS) 160 under the presidency of Shri Sthulabhadra in Pataliputra due to a severe famine and the dispersal of monks.
  • Second Valley (Agam Samrakshan Vachana): Undertaken in Ujjain from VNS 245 to 281, facilitated by Emperor Samprati and AryaSuhasti Suri to safeguard the Agams.
  • Third Valley: Occurred between VNS 300 and 330, involving numerous monks and nuns, including disciples of Aryamahagiri and Sthavirakalpi monks. This recension focused on systematizing the texts of the eleven Angas and ten Purvas, especially after the persecution by Pushyamitra.
  • Fourth Valley: Held around VNS 592 in Dashpur (now Mandasaur) under Aryarakshit Suri, who organized the four Anuyogas to make the Agams more accessible and understandable for future generations, anticipating a severe famine.
  • Fifth Valley: Took place around VNS 830-840 in Mathura (for northern monks) and Valabhi (for southern monks) under AryaSukhandila Suri and Aryanaagajun Suri, respectively, due to societal chaos.
  • Sixth Valley: This is highlighted as the most significant recension, where Aryadevardhigani Kshamashramana and Aryakalak Suri united monks at Valabhi (Saurashtra) around VNS 1000. Here, the 84 Agams were systematically compiled, transcribed onto palm leaves, and preserved in written form. This period also marked the loss of some pre-Vedic knowledge.
• The Decline and Revival: After the sixth Valley, there's a gap of 1500 years without significant mention of Agam recensions. The text notes the decline in the quality of monastic practice from the 10th century onwards, making the Agams rare even for qualified individuals.
• The Role of Acharya Anandasagar Surishwarji: The text pays special tribute to Acharya Anandasagar Surishwarji Maharaj (also fondly known as "Sagarji Maharaj") for his monumental work in researching, editing, and reprinting 45 Agams in the 20th century. His efforts are credited with reviving the tradition of understanding and studying the Agams through community recitations held in various locations. The current publication is a result of this legacy.

II. The Sanstarak Sutra Itself (Pages 12-23):

• Invocation: The sutra begins with a traditional invocation, "Kaun namukkaraṁ jinavarasahassa vadhmanassa."
• Significance of Sanstarak: The verses (shlokas) then elaborate on the profound importance of Sanstarak for the virtuous (Suvihita). It is described as:
  • The ultimate ambition and goal of the virtuous.
  • A flag of victory at the end of life.
  • As valuable as diamonds among gems, sandalwood among fragrances, and the Jin dynasty among dynasties.
  • The highest virtue, like non-violence among Dharmas, and the word of the Jina among all teachings.
  • A divine accomplishment, rarely achieved, even by gods.
  • The culmination of righteous deeds, leading to liberation and ultimate happiness.
  • The path to achieving the ultimate truth, the highest abode, and the ultimate Siddhahood.
• Qualities of the Practitioner: The sutra details the qualities and conduct that lead to a successful Sanstarak. It emphasizes:
  • Purity of Conduct: The body is merely a vessel; true Sanstarak is achieved through pure character.
  • Righteousness and Renunciation: Detachment from worldly pleasures, control over senses and mind, and unwavering devotion to Jain principles are crucial.
  • Overcoming Karma: Sanstarak is the means to shed accumulated karma. Those who are virtuous, knowledgeable, and disciplined can destroy karmic bonds effectively.
  • Practicing Virtues: Adherence to the five great vows (Mahavratas), five restraints (Samitis), control over passions (Kashayas), and detachment from worldly attachments are highlighted.
  • Acceptance of Suffering: The text recounts numerous examples of individuals who endured extreme physical suffering and hardship with equanimity and devotion, ultimately achieving a virtuous end through Sanstarak. These stories serve as inspiration and illustrate the power of faith and discipline.
  • The Nature of Suffering: It discusses the cyclical nature of suffering in various rebirths (hellish realms, animal kingdoms, human life) and the importance of detachment from the physical body to break free.
• The Act of Sanstarak: The sutra describes the process as a conscious and deliberate preparation for the end of life, marked by detachment, meditation, and shedding of the physical form.
• Examples of Virtuous Death: The latter half of the sutra (pages 14-20) is filled with numerous narratives of ascetics and laypeople who practiced Sanstarak through intense austerities and accepted death with equanimity. These stories illustrate how even in the face of severe pain, disease, or external adversity, individuals dedicated to the path achieved a virtuous death. The recurring phrase "so tahvi khajjamano paḍivanno uttamaṁ aṭṭuṁ" (even while being consumed/suffering, they achieved the highest goal) emphasizes their unwavering resolve.
• Culmination: The sutra concludes by reiterating the profound benefits of Sanstarak, leading to the attainment of liberation, pure knowledge, and blissful existence, even in the face of physical decay. It highlights the rarity and supreme merit of such a life.

In essence, the Sanstarak Sutra is a profound exposition on the Jain concept of a virtuous death, emphasizing that it is not merely an end but a culmination of a life dedicated to spiritual discipline, self-control, and the eradication of karma, leading to ultimate liberation. The historical context provided highlights the ongoing efforts to preserve and propagate this sacred knowledge throughout Jain history.