Astaka Prakarana

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Book Title: Ācārya Haribhadra's Aṣṭaka Prakaraṇa Author: Ācārya Haribhadra Sūri Translator: K. K. Dixit Publisher: L. D. Institute of Indology, Ahmedabad Series: L. D. Series : 121 First Edition: October, 1999

Overview:

The "Aṣṭaka Prakaraṇa" by the renowned Jain philosopher Ācārya Haribhadra Sūri (active in the 7th-8th century CE) is a collection of 32 "aṣṭakas." An "aṣṭaka" is a discourse or treatise consisting of eight verses (kārikās). This work delves into 32 distinct topics, presenting profound discussions on various principles of Jainism. Ācārya Haribhadra, through these aṣṭakas, addresses significant issues and provides logical answers from a Jain perspective. The book is notable for its introduction, Hindi translation, and annotations.

Author's Approach and Core Philosophy:

Ācārya Haribhadra's central focus is on issues directly or indirectly related to ācāra (conduct/ethics) and dharma (religion/duty), particularly as they pertain to the path to mokṣa (liberation). He believed that discussions not connected to these vital areas were ultimately futile.

A key characteristic of Haribhadra's philosophy, as highlighted in the introduction, is his emphasis on practical application and inner purification (manaḥśuddhi) over mere formal adherence to religious tenets. He believed that the true acceptance of a principle lies in its capacity to purify the mind, regardless of whether it originates from Jain or other traditions. This emphasis on inner transformation, coupled with a remarkable degree of tolerance towards other traditions (paramata-sahiṣṇutā), makes his work stand out.

However, Haribhadra was also a staunch Jain and did not shy away from critically examining and refuting beliefs from other traditions that he found incompatible with Jain principles. This critical engagement is evident in many of the aṣṭakas.

Key Themes and Topics Covered in the Aṣṭakas:

The 32 aṣṭakas cover a wide spectrum of subjects, categorized broadly as follows:

1. Critique of Non-Jain Practices and Doctrines:

   • Mahādeva (Aṣṭaka 1): Defines "Mahādeva" not in the conventional sense of a deity, but as an ideal individual free from attachment, aversion, and delusion, embodying supreme conduct and knowledge.
   • Ascetic Practices (Aṣṭakas 2-4): Reinterprets common religious practices like bathing, worship, and fire rituals (homa) from a spiritual perspective, emphasizing the inner, "bhāva" (mental/spiritual) aspect over the external, "dravya" (material) aspect. True spiritual bathing, worship, and ritual involve purifying the mind and eradicating "karma."
   • Bhikṣā (Alms-giving) (Aṣṭakas 5-6): Differentiates between true and false ascetic begging, advocating for "sarvasampatkarī bhikṣā" (alms that lead to all prosperity) which is obtained without prior intention or reservation by the giver.
   • Solitary Eating (Ekānta Bhojana) (Aṣṭaka 7): Argues for solitary eating for ascetics to avoid accumulating "karma" (both positive and negative) that arises from potential interactions with the needy while eating.
   • Renunciation (Pratyākhyāna) (Aṣṭaka 8): Discusses the potential pitfalls in the vow of renunciation, including attachment to worldly desires, improper methodology, lack of true detachment, and insufficient effort.
   • Knowledge (Jñāna) (Aṣṭaka 9): Classifies knowledge into three types: superficial awareness, knowledge that informs but doesn't empower ethical action, and knowledge that leads to virtuous action.
   • Renunciation (Vairāgya) (Aṣṭaka 10): Categorizes renunciation into that stemming from emotional distress, that driven by philosophical misconceptions, and that arising from true wisdom.
   • Austerities (Tapa) (Aṣṭaka 11): Argues that the essence of austerity is not mere suffering but inner purification and the development of knowledge and equanimity, countering the notion that austerities are inherently painful or lead to suffering.
   • Debates (Vāda) (Aṣṭaka 12): Differentiates between futile debates ("śuṣkavāda"), contentious debates ("vivāda"), and righteous debates focused on spiritual principles ("dharmavāda"). The latter is considered the highest form, aimed at understanding liberation-enabling doctrines.
   • Critique of Nihilism and Eternalism (Aṣṭakas 14-16): Refutes the doctrines of extreme eternalism (everything is permanent) and extreme impermanence (everything is momentary), advocating for the Jain doctrine of "nityānit'yatvavāda" (simultaneous permanence and impermanence) as it is essential for ethical action and spiritual progress.
   • Dietary Practices (Aṣṭakas 17-20): Critically examines the consumption of meat, alcohol, and engagement in sexual practices. Haribhadra challenges the logic behind meat consumption, refutes the idea that certain substances are inherently harmless, and highlights the degradational effects of alcohol and sexual indulgence, including the implied criticism of practices within the Brahmanical tradition (citing Manu Smriti). He also links the need for sexual restraint to the condemnation of the householder stage of life.

2. Ethical Principles and Conduct:

   • Subtlety in Religious Discourse (Aṣṭaka 21): Emphasizes the need for refined intellect and careful consideration when discussing religious and ethical matters to avoid unintended harm.
   • Purity of Mind (Manobhāvanā) (Aṣṭaka 22): Identifies subservience to virtuous individuals as the primary means of mental purification and adherence to personal biases as its greatest obstacle.
   • Upholding Religious Traditions (Aṣṭaka 23): Discusses how actions that uphold or degrade the reputation of one's religious tradition affect one's spiritual merit and the spread of right belief.
   • Karma and its Fruits (Aṣṭakas 24-25): Analyzes the cycle of "karma" and its consequences, categorizing actions based on whether they generate "punya" (merit) that leads to more "punya," "papa" (demerit) leading to "punya," "papa" leading to more "papa," or "papa" leading to "punya." The highest fruit of virtuous action is the attainment of the "Tīrthaṅkara" status.

3. The Role and Nature of Tīrthaṅkaras:

   • Tīrthaṅkara's Charity (Aṣṭakas 26-28): Addresses criticisms regarding Tīrthaṅkaras' charity. Haribhadra explains that Tīrthaṅkaras' quantifiable charity is not due to a lack of capacity for more, but because needs were met. Their actions, even those seemingly worldly like managing kingdoms or performing rituals, are seen as beneficial to the populace and ultimately contribute to their spiritual path, preventing greater harm and setting an example.

4. Jain Spiritual Practices and Realizations:

   • The Nature of Sāmāyika (Aṣṭaka 29): Defines "sāmāyika" (equanimous meditation and conduct) as the true ideal path, contrasting it with perceived shortcomings in similar practices in other traditions (like Buddhism). Sāmāyika is presented as the ultimate means to liberation.
   • Omniscience (Kevala Jñāna) (Aṣṭaka 30): Explains the Jain concept of omniscience, achieved after the destruction of "ghāti" (destructive) karmas, as the soul's natural state, temporarily obscured by karmic matter.
   • Tīrthaṅkara's Teachings (Aṣṭaka 31): Highlights the transformative nature of a Tīrthaṅkara's discourse, which addresses the needs of diverse audiences and imparts wisdom.
   • Mokṣa (Liberation) (Aṣṭaka 32): Describes mokṣa as a state of complete freedom from "karma" and suffering, characterized by eternal, unadulterated bliss that transcends worldly pleasures and cannot be fully described by worldly comparisons.

Contribution and Significance:

The "Aṣṭaka Prakaraṇa" is a significant work in Jain literature, offering a systematic and reasoned exposition of key Jain doctrines. Its value lies in Ācārya Haribhadra's intellectual rigor, his ability to present complex ideas in a structured manner, and his balanced approach that combines firm adherence to Jain principles with an open-minded tolerance and critical engagement with other philosophical schools. The translation and annotation by K. K. Dixit further enhance its accessibility and utility for scholars and practitioners of Jainism.