Gacchachara

Here's a comprehensive summary of the Jain text "Gacchachara Prakirnak," based on the provided pages:

The book "Gacchachara Prakirnak" is a Jain text translated into Punjabi by Ravindra Jain and Purushottam Jain. It is dedicated to Guru Dev Shri Purushottam Jain on his birthday.

Introduction and Context:

• The Importance of Jain Literature: The text begins by highlighting the significant historical place of Jain literature in Indian tradition. It notes that the teachings of the Tirthankaras, from Rishabhdev to Mahavir, were primarily in Ardha Magadhi Prakrit, not Sanskrit. This literary heritage was preserved orally for about 10,000 years before being written down.
• Evolution of Jain Scriptures: The text briefly touches upon the efforts to compile and edit Jain scriptures, mentioning conferences in Mathura and Vallabhi, and earlier attempts by King Kharavela of Kalinga. It refers to various "Vachanas" (recitations/compilations) presided over by Acharyas like Bhadrabahu and Sthulabhadra, and the four or five Vachanas held in Vallabhi. It points out that the Agamas accepted by Svetambara Jains are a result of these Vachanas, while the Digambara tradition sometimes disagrees with these Agamas, accepting only their names.
• The Prakirnak Literature: The text mentions that 10 Prakirnak texts are recognized by the Svetambara Murtipujaka sect. It identifies "Rachhaachar" (a form of Gachhachar) as a Prakirnak, with its earliest description found in "Vidhi Marg Pradh" by Jinaprabha in the 14th century. It also mentions that "Gachh" (a community or group of ascetics) first appeared in an inscription in Vikram Samvat 1011 (954 CE) and literarily in the 6th-7th century.

The Core Content: Gacchachara Prakirnak (Ascetic Conduct of a Group):

The main body of the text, presented as a discourse between Lord Mahavir and his disciple Gautam, focuses on defining the characteristics of a true Jain ascetic group (Gachh) and the qualities of its leader (Acharya) and members (ascetics and nuns).

Key Themes and Concepts:

1. The Nature of a Gachh (Ascetic Community):

   • A true Gachh is characterized by ascetics who are free from laziness, follow vows, practice genuine restraint, and are detached from passion and aversion.
   • It emphasizes the importance of associating with true Gurus who have conquered ego, anger, and senses.
   • It stresses the need to abandon the company of those who deviate from the true path or engage in unrighteous conduct.

2. The Ideal Acharya (Spiritual Leader):

   • An Acharya should be a pillar of support and provide clear vision for the Gachh, like a support and a strong pillar.
   • A true Acharya is not self-willed, has a good disposition, does not engage in violence, is not attached to comforts, and follows the vows and conduct rules diligently.
   • A good Acharya practices self-criticism and introspection, confessing their faults to other Acharyas for purification, similar to how a wise doctor consults another for their own illness.
   • They should understand the meaning of scriptures in the context of time, place, and occasion when acquiring essentials for the monastic community.
   • Those who give initiation but fail to guide new disciples properly, or who spoil them with indulgence, are enemies of the disciples.
   • A true Acharya guides disciples towards their welfare, even if it involves sternness, not just sweet words.
   • Disciples have a duty to gently remind their Acharyas if they err due to negligence.
   • The ideal Acharya inspires the community to be established in right knowledge, perception, and conduct.
   • They are protectors of the Gachh, treating young and old alike.

3. The Ideal Disciple (Chelā/Sādhū):

   • Disciples should be disciplined, adhere to the Guru's commands with humility, and conquer desires with patience.
   • They should be forgiving, control their senses, protect themselves and others, and follow the path of detachment.
   • A virtuous disciple adheres to the ten types of conduct and exercises restraint in necessary actions.
   • Even when a Guru is harsh or critical, a disciple should not get angry, nor should they slander or criticize the Tirthankaras' teachings.
   • A disciple should serve and draw inspiration from those on the true path.
   • Disciples must be free from attachment to possessions, including their bodies, and manage food-related aspects mindfully, avoiding all 42 faults related to eating. They should eat not for taste or pleasure, but as a necessity for spiritual life.
   • They should eat for six reasons: to alleviate hunger, to serve the Guru, to follow 'Irya Samiti' (careful movement), to observe restraint, to sustain life, and for spiritual worship.
   • Respect and obedience to elders and those who are even one day senior in the monastic life are paramount.
   • Ascetics should not accept food brought by nuns without proper consideration.
   • Ascetics must maintain strict celibacy, avoiding interaction and even looking at women.
   • Association with nuns is as dangerous as fire or poison.
   • Even knowledgeable and ascetic monks face condemnation if they associate with nuns.
   • A steadfast mind can be corrupted by association with nuns, just as ghee melts near fire.
   • Those who are cautious of women and do not trust their actions are truly celibate.
   • Complete freedom is only for those who are detached from all worldly possessions; those who associate with nuns are slaves.
   • A monk involved with nuns cannot liberate himself, just as a fly stuck in honey cannot free itself.
   • The only bondage for a monk is nuns, and the only support in Dharma is the knowledgeable.
   • Even ascetics with great powers can fall from grace through mere words; they require proper atonement.
   • A true Gachh is one where monks fear touching impure food or engaging in improper activities, and exhibit wisdom, sweetness, humility, and adherence to vows.
   • Ascetics should not cause harm to any living beings, even during the last moments of life.
   • They should not use brooms made of palm leaves or muñja grass, as it indicates a lack of compassion.
   • Monks should not consume water with visible life forms, even in dire circumstances, and should always adhere to prescribed methods for purifying water.
   • They should not harm fire-element beings, even when suffering from illnesses like Shool Vischika.
   • Ascetics should exercise extreme caution with householders and fellow ascetics in unavoidable situations.
   • They must not touch flowers, seeds, or grass and should avoid causing them harm.
   • Ascetics should refrain from joking, lustful talk, atheistic speech, jumping, or leaping over objects. They should view contact with women, even a woman's hand, as dangerous as a serpent, fire, or poison.
   • Monks should not touch girls, old women, granddaughters, daughters, or sisters.
   • A monastic leader who touches a woman's hand is devoid of basic virtues.
   • A Gachh is true if it does not compromise basic vows even in emergencies, and expels those who do, regardless of their virtues or status.
   • Ascetics should not use gold, silver, wealth, grains, metals, precious stones, or luxurious furniture. They should not wear colored clothes other than white.
   • They should not touch gold or silver, even for a moment, if it's not absolutely essential.
   • Ascetics using utensils or religious items belonging to nuns are impure.
   • The use of powerful medicines brought by nuns is also considered impure.
   • A monk sitting alone with a woman, or especially a nun, is considered to have a flawed Gachh.
   • A virtuous monk teaching a woman alone does not uphold good conduct and is part of an impure Gachh.
   • A Gachh is not true if it cannot control nuns who are deceitful, wrathful, or have cunning minds.
   • A Gachh where nuns join the assembly of monks during meals is not a true Gachh but rather a "women's kingdom."
   • A true Gachh is one where monks do not incite each other's passions, and where a lame person who is seated does not desire to stand.
   • Monks should not provoke each other's passions out of fear of disturbing spiritual practice or worldly cycles.
   • A Gachh is true if it prevents the arising of passions, whether by cause or without cause.
   • A true Gachh consists of monks who are not afraid of the hardships faced in the four types of spiritual practice: discipline, penance, charity, and devotion.
   • If monks engage in any of the five forbidden activities (e.g., using grinding stones, ovens, wells), one should leave that Gachh and join a virtuous one.
   • One should not remain in a Gachh where people, even in white clothes, remain violent. A Gachh with virtuous character should be joined.
   • A Gachh involved in trade, commerce, or deviating from a disciplined life should be avoided like poison.
   • One should leave ascetics involved in violence, contradicting Jinavani (Lord Mahavir's teachings), or indulging in sensual pleasures, and associate with virtuous monks.
   • One should live in a true Gachh that is established on the right path, taking care of it properly, whether for a short period or a lifetime.

4. The Ideal Sadhvi (Nun):

   • A young or new nun should not reside alone in a monastery.
   • A nun going out of the monastery alone at night, or conversing with a monk even if they are siblings, makes the Gachh impure.
   • Nuns speaking obscene language in front of householders will fall into lower realms.
   • Nuns speaking in anger or inappropriately cause the renunciation of the Gachh to be considered devoid of virtue.
   • Nuns who abandon white clothes and wear colored ones are not true nuns.
   • Nuns who sew old clothes for householders, embroider them, fill their quilts, massage bodies, walk flirtatiously, sleep on soft mattresses, adorn themselves through bathing, go to householders' homes for massages, and send repeated invitations to young men are acting against the teachings.
   • Nuns, even leaders, speaking religious discourse at night with old or young people is against the Gachh's discipline.
   • A superior Gachh is one where nuns do not quarrel amongst themselves or use householder-like language.
   • The text lists numerous faults of impure nuns: not confessing sins, disobeying their leaders, using magic or astrology, not serving sick or new nuns, neglecting study and meditation, doing forbidden deeds, lacking restraint, not befriending visiting nuns, wearing colored clothes, adorning themselves, behaving seductively, enticing men, washing body parts repeatedly, indulging in music and dance, feeding children to please themselves. Such a Gachh is blameworthy.
   • A true Gachh is one where nuns sleep in alternating shifts (old, young, old, young). Such a Gachh is the foundation of true knowledge and conduct.
   • Nuns who wash their body parts, string malas for householders, give them clothes, or worry about householder affairs are not true nuns.
   • Nuns residing near places where animals are kept or where the sounds of people visiting prostitutes are heard are not true nuns.
   • Nuns who harbor intentions of violence towards the six types of living beings, speak irreligious discourse instead of religious discourse, order householders, use their beds or bedding, interact excessively with them, are not true nuns.
   • A nun who is equal towards her own disciples and other studying nuns, is not lazy when inspired, possesses qualities of peers, follows the path of the great, is punctual, administers strict punishment, engages in study and meditation, and is skilled in collecting necessary monastic equipment is worthy of being a leader.
   • A Gachh where nuns debate with monks and speak in anger is useless.
   • A true Gachh is one where nuns follow their leaders and where both knowledgeable monks and nuns hear and read this "Gacchachara Prakirnak" and act accordingly.
   • A true Gachh is one where nuns do not claim familial relationships like "this is my mother," etc.
   • A nun who falters in faith, breaks conduct, promotes falsehood, or violates the disciplinary rules of herself and the monastic order is not a true nun.
   • Nuns can be the cause of worldly increase; therefore, they should not engage in conversation other than religious discourse.
   • The penance of nuns who observe month-long fasts but then consume extra food during the breaking of the fast, and who use sinful language to instigate quarrels among householders, is rendered useless.
   • The text concludes by stating that "Gachhaachara Kirnak" has been compiled from texts like Mahanishith, Kalpa Sutra, and Vyavahar Sutra for monks and nuns. They should listen to and read it during non-study times and act according to its teachings for their own welfare.

In essence, "Gacchachara Prakirnak" serves as a moral and disciplinary guide for the Jain monastic community, outlining the ideal conduct and characteristics expected of spiritual leaders and followers to maintain the purity and integrity of the spiritual path. It is a detailed text emphasizing adherence to vows, detachment from worldly affairs, control over senses, and mutual respect and guidance within the monastic order.