Agam 30 Prakirnak 07 Gacchachar Sutra - Book Summary

Certainly! Here's a comprehensive summary of the Gacchachar Sutra (Agam 30 Prakirnak 07) based on the provided text, presented in English:

Summary of Gacchachar Sutra (Agam 30 Prakirnak 07)

The Gacchachar Sutra, also known as Gachchāyara-paina-aya, is a significant Jain Prakirnak (miscellaneous) scripture that focuses on the conduct and characteristics of monastic communities (gachhas) and their leaders (acharyas), as well as the ideal behavior for monks (sadhus) and nuns (sādhvis). The provided text is an introduction and the beginning of the sutra, edited by Prof. Sagarmal Jain and translated by Dr. Suresh Sisodia.

I. Introduction (Bhumika)

The introduction provides crucial context for understanding the Gacchachar Sutra within the broader framework of Jain Agam literature:

Jain Agam Literature: The introduction establishes the importance of Agam literature in Jainism, comparable to scriptures like the Vedas for Hindus or the Bible for Christians. However, it clarifies that Jain Agams are not considered divinely revealed or infallible but are compilations of the teachings of enlightened beings (Arhats and Rishis).
Linguistic Evolution: Jain Agams evolved linguistically, leading to Ardhamagadhi and Shauraseni branches, with Ardhamagadhi being considered older and closer to Mahavira's original teachings.
Agam Classification: The text outlines the traditional classification of Agams into Angapravishtha (comprising the eleven Angas and Drishtivada) and Angabahya (external texts). Angabahya is further divided into Kalika and Utkalika, with various Prakirnak texts listed under Utkalika.
History of the Gacchachar Sutra: The introduction traces the historical mention of the Gacchachar Sutra. It notes that it is not found in earlier classifications like those in the Nandisutra or Paushpadikasutra. Its first mention appears in Vidhimargaprapa (14th century CE), where it's listed among Prakirnak texts. This suggests its origin is later than the Nandisutra and Paushpadikasutra but earlier than the Vidhimargaprapa.
The Term 'Gachchha': The introduction delves into the etymology and historical usage of the term 'gachchha'. It explains that the concept of monastic communities being divided into various ganas, kulas, and shakhas is ancient. The term 'gachchha' itself, in the sense of a monastic community or sect, started gaining prominence after the 6th century CE, becoming more established by the 10th-11th centuries CE. The text suggests that 'gachchha' might have evolved from the earlier terms 'kula'.
Purpose of the Gacchachar Sutra: The Gacchachar Sutra aims to guide practitioners on living in a righteous (sanmarga-gami) gachchha and avoiding an unrighteous (unmarga-gami) one. It describes the ideal conduct of an acharya, the benefits of a righteous gachchha, and the pitfalls of following an unrighteous path. It also critiques laxity and undisciplined behavior within monastic orders.
Authorship and Date: The author of the Gacchachar Sutra is unknown. While the name Virabhadra is mentioned as a possible author for some Prakirnakas, this is speculative for the Gacchachar Sutra. The text suggests that the Gacchachar Sutra was likely composed between the 8th and 10th centuries CE, possibly influenced by the critique of laxity found in works like Haribhadra Suri's Sambodh Prakaran and Kundakunda's works. The absence of self-mention by the author points to humility and a desire to present the compiled teachings.

II. Content of the Gacchachar Sutra (Gathas 1-137)

The sutra is presented in a question-and-answer format, often addressing Gautama by Mahavira or another elder acharya.

Invocation (1): Begins with salutations to Lord Mahavira, the tri-dasa-indra (Lord of gods), and introduces the purpose of compiling the Gacchachar from the ocean of scriptures.
Benefits of a Righteous Gachchha (2-6):
- Living in an unmarga-gami (unrighteous) gachchha leads to being trapped in the cycle of birth and death.
- Living in a sanmarga-gami (righteous) gachchha helps overcome laziness, despair, or discouragement by observing the diligent efforts of other monks. This leads to renewed vigor and the ability to shed past sins quickly.
The Acharya (7-40):
- The acharya is the foundation of the gachchha and must be carefully examined.
- Unmarga-gami Acharyas are described as those who are: undisciplined, of bad temperament, involved in violence, attached to comfort (like beds), harmful to life-force elements (e.g., earth, water), deviating from core and auxiliary virtues, violating conduct rules, constantly engaging in distracting talk, and not performing criticism or confession.
- Sanmarga-gami Acharyas are those who, like a skilled physician, confess their faults to other learned acharyas and follow their guidance for purification.
- An acharya should know the time, place, and situation when accepting essential items for monks like robes, bowls, and shelters.
- Shameful Acharyas are those who:
  - Do not properly accept or manage provisions.
  - Give initiation but do not enforce proper conduct.
  - Spoil novices with excessive affection instead of guiding them to the right path.
  - Speak sweetly but do not impart beneficial teachings.
  - Conversely, an acharya who disciplines with a stick but acts for the disciple's welfare is considered beneficial.
- A disciple who does not alert a negligent guru is considered an enemy of the guru.
- The essence of Jain teachings lies in knowledge, perception, and conduct. An acharya who guides the soul towards these is truly an acharya.
- An acharya protecting the essence of conduct by purifying food, possessions, and shelters is virtuous.
- An acharya who maintains discipline within the community (protecting the young and old like eyes) is praiseworthy.
- A lazy, ignorant monk who wanders without enthusiasm is merely a wearer of robes, not a true monk.
- An acharya who inspires according to scripture and propagates Jainism is revered like a Tirthankara. Those who violate Mahavira's teachings are cowards.
- Three types of acharyas corrupt the path: those who are themselves corrupt, those who overlook the corruption of others, and those who act against divine commands.
- Serving a corrupt acharya leads the disciple to a similar fate.
- One should show compassion to those on the right path and help them with medicine and care.
- Those who dedicate their lives to the welfare of the world are highly respected. Remembering them can expiate sins.
- Disciples should always have reverence for their guru, as unchecked disciples become undisciplined like horses without reins.
The Sadhaka (Disciple) (38-39): Disciples should always live in fear of the guru to remain disciplined.
Characteristics of a True Gachchha (40-43): Not every monastic group is a true gachchha. A true gachchha comprises monks who understand the scriptures, desire liberation, are diligent, steadfast in vows, possess unwavering conduct, are free from passion and aversion, and have overcome pride and ego.
The Sadhaka (Monk) (41-70):
- Associate with those who are free from ego and have conquered passions and senses, whether they are laypersons or advanced monks.
- Avoid those who are ignorant of the ultimate truth; they are guides to the path of suffering.
- Accept the teachings of a knowledgeable (gitartha) acharya, even if they seem harsh, as they are like nectar. The teachings of an ignorant (agitartha) acharya, even if seemingly sweet, are like poison.
- Avoid the company of the ignorant and the corrupt, as they are obstacles to liberation.
- It is better to face a blazing fire than to associate with the corrupt.
- A gachchha where disciples become angry and resentful despite the acharya's guidance is not a true gachchha.
- A true gachchha provides opportunities for spiritual progress through the guidance and discipline of elders.
- A well-disciplined disciple controls anger, greed, pride, and conflict, possesses patience, conquers senses, protects self and others, remains detached, and observes ten types of conduct rules.
- A gachchha is characterized by its members who accept guru's reproof, even harsh words, with humility and the reply "tathāsti" (so be it).
- A disciple should be detached from possessions and the body, accepting sustenance only for carrying the burden of conduct.
- Monks should accept food for specific reasons: to relieve pain, for service, for adhering to the path of conduct, for maintaining vows, for sustenance, and for religious contemplation.
- A true gachchha respects seniority, even by one day.
- In times of severe famine, monks should not accept food brought by nuns without careful consideration.
- Elder monks should not engage in unnecessary conversations with nuns, nor should they look at their body parts with desire.
- Avoid Nuns (Sādhvis) (63-70): The company of nuns is like fire and poison; it leads to disgrace and is an obstacle to celibacy. Associating with them leads to dependence. A monk who falls prey to such association cannot extricate himself. There is no greater bondage for a monk than nuns.
Protection of Life (Jiva Dayā) (71-81):
- A true gachchha provides discipline even to fallen monks.
- Monks should be careful about food that is collected, offered, stolen, impure, or mixed. They should be careful in their alms-rounds and their behavior.
- Monks should be gentle, disciplined, humble, free from humor and quarrels, and avoid improper actions.
- Even in dire situations (like death), monks should not harm any life-form, including earth, water, fire, air, plants, and mobile beings.
- Using palm leaves or grass for sweeping is indicative of a lack of compassion.
- Monks should not accept even a drop of water if it is sanchita (collected) or bahya (external) during hot seasons, and should only take pure water according to scripture.
- Monks should not resort to using fire to purify medicines for ailments.
Extreme Caution with Women (82-96):
- The Gacchachar emphasizes extreme caution regarding women. Even touching a child, old woman, daughter-in-law, sister, or granddaughter is forbidden.
- An acharya who touches a woman, even casually, is considered fallen from his core vows.
- A gachchha that allows monks to touch or be touched by women (even for apavada/exceptionary circumstances) or that accepts items from nuns (like medicine that enhances strength or intellect) is considered impure or lacking in proper conduct.
- A monk sitting alone with a woman, or especially a nun, is considered improper.
- A monk teaching a woman alone is practicing improper conduct.
- Nuns who are not restrained, who speak immodestly, or who are not disciplined by the senior nun are not true nuns.
- Nuns who do not perform daily, fortnightly, or other periodic criticisms/confessions, who disobey their leader, use sorcery, do not serve the sick or new initiates, neglect scripture study and rituals, or engage in forbidden actions are condemned.
- Nuns exhibiting vanity, dressing in colorful clothes, or behaving provocatively are to be avoided.
- A gachchha where nuns converse with monks, or where nuns accept food from monks, is not a true gachchha.
- A gachchha is considered good if nuns are not seen arguing among themselves or speaking in a household manner.
- A gachchha where nuns are orderly, devoted to their practice, and humble is considered excellent.
- A nun who washes her body parts, decorates herself, or wears robes provided by householders is not a true nun.
- A nun who tells religious stories to the elderly or youth is also considered to be acting against the rules.
- Nuns who argue with householders with immodest language are considered to be acting against the principles of Jainism.
Purity of the Gachchha (97-134):
- Monks whose passions are not agitated by others' passions are considered ideal.
- Monks should not incite others' passions out of fear of obstacles in religious practice or fear of the cycle of birth and death.
- A gachchha is considered true if monks control their passions, even when provoked, and seek forgiveness.
- A gachchha with many knowledgeable monks who fear obstacles in their spiritual path is a true gachchha.
- If monks in a gachchha engage in practices like killing (even for food, e.g., in the context of the five types of killing associated with certain monastic practices), they should be abandoned.
- One should not live in a gachchha where monks, even when wearing white robes, are involved in worldly occupations or business, but rather in a gachchha of pure conduct.
- Abandon gachchhas of those who are corrupt and have deviated from scriptural conduct. Live among the virtuous.
- A gachchha where monks are strict in conduct and avoid worldly involvement should be resided in.
- A gachchha where monks engage in trade or are corrupt should be avoided like poison.
- Monks involved in worldly activities and lust should leave them and live among the virtuous.
- A gachchha where the young and old are protected, and where a young monk stays alone, is problematic.
- A gachchha where a novice monk guards the monastery or a young monk stays alone is lacking in discipline.
- A gachchha where nuns are improper, or where they are in close proximity to men or indulge in worldly conversation, is not a true gachchha.
- A gachchha where nuns are not restrained from their worldly pursuits or where they are associated with men is condemned.
- A gachchha where nuns are not restrained from their passions and behave in a manner that incites desire in others (even in the elderly) is not a true gachchha.
- A gachchha where nuns are considered superior and engage in debates with monks or behave immodestly is problematic.
- A gachchha where nuns are attached to their disciples and disciples are attached to their teachers, and where nuns are not firm in their path, is not ideal.
- A gachchha where nuns do not differentiate between their own children/relatives and others, or where they do not show respect to the guru, is not a true gachchha.
- Nuns who fail to uphold righteousness and cause the downfall of monks are a cause for the cycle of birth and death. They should not engage in worldly talk.
- Nuns who take only one morsel of food at a time from a householder but then cause arguments with them through worldly speech render their penance useless.
Conclusion (135-137): The Gacchachar is compiled from the Mahanishitha, Kalpa, Vyavahara, and other scriptures for the benefit of monks and nuns. They are urged to study it during their non-study time and to practice the conduct described within for their own welfare.

Overall Message:

The Gacchachar Sutra is a stringent text advocating for strict adherence to Jain monastic vows and conduct. It acts as a severe critique of laxity, indiscipline, and worldly attachments within the monastic community. It strongly emphasizes detachment, purity of conduct, and constant vigilance, especially concerning interactions with the opposite sex, to achieve liberation.