Jain Achar - Book Summary | JainGPT

This is a comprehensive summary of the Jain text "Jain Achar" by Mohanlal Mehta, based on the provided table of contents and introductory chapters.

Book Title: Jain Achar (Jain Conduct/Ethics) Author: Mohanlal Mehta Publisher: Parshwanath Vidyapith, Varanasi Publication Year: 1966

Core Theme: The book "Jain Achar" by Mohanlal Mehta systematically expounds the principles and practices of Jain ethics, commonly known as 'Achar'. It covers both the conduct of monks (Shramana-char) and the duties of householders (Shravaka-char), emphasizing that Jainism does not adhere to a caste-based or life-stage-based division of spiritual practice, allowing individuals from any background to adopt either path. The author highlights that Jain ethics are fundamentally rooted in the principles of Karma-vada (doctrine of karma), Atma-vada (doctrine of the self), and are supported by the pillars of Ahimsa (non-violence), Aparigraha (non-possession), and Anekant-drishti (multi-faceted perspective).

Structure and Content:

The book is meticulously organized, covering the theoretical underpinnings and practical applications of Jain conduct.

Part 1: Introduction to Jain Conduct (Pages 17-40)

Interrelation of Conduct and Thought: Mehta begins by establishing the intrinsic connection between thought and action, asserting that true personality development requires a harmony between the two. He posits that ethics form the bedrock of conduct, and religion emerges from morality. Spiritual development, leading to liberation (Moksha), is the ultimate goal.
Historical and Philosophical Context: The author situures Jainism within the broader Indian spiritual landscape, acknowledging the synthesis of Vedic and Shramana traditions. He discusses the emphasis on 'Nivritti' (renunciation) in Shramana traditions versus 'Pravritti' (engagement) in Vedic traditions, noting the Upanishadic emergence of Nivritti within the Vedic fold. He highlights that the concept of liberation and the paths to achieve it were significantly influenced by Shramana leaders.
Jainism's Unique Approach: Unlike some traditions, Jainism emphasizes the indispensable role of Samyak Gyan (right knowledge), Samyak Darshan (right perception/faith), and Samyak Charitra (right conduct) in achieving liberation.
Core Jain Principles:
- Karma-vada and Karma-mukti: The book delves into the Jain doctrine of karma, distinguishing between Dravya-karma (material karma, particles attracted by the soul) and Bhava-karma (mental states like attachment and aversion). It explains the cycles of karma binding and eventual liberation (Nirvana).
- Atma-vada: The existence and nature of the soul are central. The ultimate state of the soul, characterized by infinite knowledge, perception, bliss, and energy, is considered the Jain concept of God or the Supreme Self.
- Ahimsa (Non-violence): Jainism's profound emphasis on Ahimsa is discussed, extending to all forms of life, including subtle ones. It advocates for non-violence in thought, word, and deed, promoting compassion and equanimity towards all beings.
- Aparigraha (Non-possession): The book explains how attachment and possessiveness lead to violence and hinder spiritual progress. Aparigraha, or detachment from possessions and worldly desires, is crucial.
- Anekant-drishti (Multi-faceted Perspective): This philosophical principle, also known as Syad-vada, emphasizes understanding reality from multiple viewpoints. It promotes tolerance and a comprehensive understanding of truth, preventing dogmatism.

Part 2: Stages of Character Development (Pages 41-62)

Gunasthanas (Stages of Spiritual Progress): A significant portion of the book is dedicated to the Jain concept of Gunasthanas, the fourteen stages of spiritual evolution. These stages are structured based on the intensity of Mohashakti (deluding power) and the gradual overcoming of karmic obscurations.
- The stages are detailed from Mithya-drishti (wrong perception) and Mishra-drishti (mixed perception) through various levels of restrained conduct (Desha-virati) to complete restraint (Sarva-virati).
- The text explains how stages like Apurva-karan, Sthula-kashaya, Sukshma-kashaya, Upa-shanta-kashaya, and Ksheena-kashaya represent the progressive purification of the soul.
- The ultimate stages of Sadeh Mukti (liberation with the body, referring to Kevalis) and Videh Mukti (liberation without the body, referring to Siddhas) are described.
Comparison with Other Traditions: Mehta draws parallels between Jain Gunasthanas and the stages of spiritual development described in Buddhist and Vedic (Yoga) traditions, highlighting similarities in the progression towards spiritual realization.
Yoga and Jain Practices: The book touches upon the connection between Jain practices and Yoga, referencing eight Yoga-drishtis (perspectives in Yoga) as described by Acharya Haribhadra, and their equivalence to the Yamas and Niyamas of Patanjali's Yoga.

Part 3: Jain Canonical Literature on Conduct (Pages 63-94)

Overview of Key Texts: Mehta provides a detailed overview of seminal Jain texts that codify ethical principles. These are broadly divided into:
- Shvetambara Tradition: Agam-sutras like Acharanga, Upasakadashanga, Dashavaikalika, Nishitha, Brihat-kalpa, Vyavahara, and Jita-kalpa.
- Digambara Tradition: Texts like Mula-char, Mula-aradana, Ratnakaranda-shravakachara, Vasu-nandi-shravakachara, Sagara-dharmamrita, and Angara-dharmamrita.
Detailed Descriptions of Texts: The author offers summaries of the contents of these important texts, explaining their significance in understanding Jain conduct for both monks and householders. For instance, the Acharanga Sutra is presented as the foundational text for monastic conduct, while Upasakadashanga details the lives of ideal lay disciples.

Part 4: Shravaka-char (Householder's Conduct) (Pages 95-147)

Foundation of Lay Practice: This section focuses on the ethical guidelines for householders, who are referred to as Shravakas or Upasakas. Their practice is characterized by Desha-virati (partial renunciation) and the observance of Anu-vrata (minor vows).
The Twelve Vows: The twelve vows of a Shravaka are explained in detail:
- Pancha Anu-vrata (Five Minor Vows): These are simplified versions of the Mahavratas:
  - Sthula Prana-tipata Viramana: Avoiding gross violence to living beings.
  - Sthula Mrishavada Viramana: Avoiding gross falsehood.
  - Sthula Adatta-dana Viramana: Avoiding gross theft.
  - Sva-dara Santosha: Restraint in sensual pleasures, limiting oneself to one's spouse.
  - Ichha-parimana: Limiting desires and possessions.
- Trik Guna-vrata (Three Qualifying Vows): These enhance the Anu-vrata:
  - Disha-parimana Vrata: Restricting one's movement and activities to specific directions.
  - Upabhoga-paribhoga Parimana Vrata: Limiting the consumption and use of consumables and enjoyables.
  - Anartha-danda Viramana Vrata: Abstaining from purposeless (harmful) activities.
- Chatuvar Shiksha-vrata (Four Training Vows): These are vows that train the practitioner towards a more ascetic life:
  - Samaayika Vrata: Practicing equanimity and meditation for a specific period.
  - Deshavakashika Vrata: Temporarily restricting one's movements and activities further than the Disha-parimana.
  - Paushadha-upavasa Vrata: Observing temporary fasting and celibacy, often on specific days.
  - Atithi-samvibhaga Vrata: Offering food and support to mendicants (Atithi).
Aticharas (Infringements): For each vow, Mehta outlines common infringements or lapses that the practitioner should be aware of and avoid.
Pratimas (Stages of Lay Practice): The text discusses the eleven Pratimas, which represent progressive stages of spiritual commitment for householders, leading them closer to monastic life. These stages involve gradually adopting stricter vows and practices.
Sallakna or Santhara: This section explains the voluntary fasting and death acceptance practiced at the end of life, emphasizing it as a controlled and spiritual process, distinct from suicide.
Pratikramana: The ritual of repentance and self-correction for lapsed vows and wrongdoings is described.

Part 5: Shramana-dharma (Monastic Conduct) (Pages 135-198)

Mahavratas (Great Vows): This section details the five Mahavratas observed by monks, which are absolute and comprehensive non-violence, truthfulness, non-stealing, chastity, and non-possession. These vows are practiced in Nava-koti (nine modes: self, caused, approved; thought, word, deed).
Six Essential Duties (Shad-aavashyak): The six daily obligatory practices for monks are discussed: Samaayika, Chaturvimshati-stotra (praise of the Tirthankaras), Vandana (salutation to gurus), Pratikramana (repentance), KAyotsarga (abandonment of the body/self-reflection), and Pratyakhyana (renunciation of food/activities).
Ideal Monk (Adarsh Shramana): The life and rigorous ascetic practices of Lord Mahavira are presented as the ultimate ideal for Jain monks, drawing heavily from the Upadhana Shruta of the Acharanga Sutra. This includes extreme patience, non-attachment, endurance of hardships, and strict adherence to non-violence in all actions, including movement and alms-seeking.
Achelakatva and Sachalakata (Nakedness vs. Clothedness): The book discusses the difference between Jinakalpika (ascetics who practice complete nakedness) and Sthavira-kalpika (ascetics who may wear minimal clothing under specific circumstances), acknowledging that both are valid paths within Jain monasticism.
Clothing and Utensil Regulations: Detailed rules are provided regarding the possession and use of clothing (vastra) and alms bowls (patra), emphasizing minimal attachment and adherence to non-violence in their acquisition.
Dietary Rules: The principles of pure and appropriate food consumption are explained, including the reasons for eating (Ahar kyo?) and reasons for abstaining (Ahar kyo nahi?). The concept of Ekabhakta (eating once a day) is highlighted.
Movement and Dwelling: Guidelines for monastic travel (Vihar) and dwelling (Vasati or Upashraya) are provided, stressing non-violence in every step and careful selection of places to stay.
General Conduct (Samanya Charya) and Rainy Season Observances (Paryushan-kalpa): Daily conduct and specific rules during the monastic retreat (Chaturmas/Paryushan) are outlined.
Monastic Ideals: The text touches upon monastic meditations and the ultimate state of Samadhi-marana or Pandita-marana (peaceful, conscious death).

Part 6: The Monastic Order (Shramana-sangha) (Pages 199-227)

Structure of the Sangha: The organization of the Jain monastic community is explained, including terms like Gachha (monastic group), Kula (cluster of Gachhas), Gana (larger confederation), and Sangha (the overall community).
Hierarchical Positions: Various roles within the monastic order are described, such as Acharya (preceptor), Upadhyaya (teacher), Pravartaka (leader), Sthavira (elder), Gani (scholar-monk), Ganavachhedaka (leader of a section), and Ratnadhika (highly accomplished monks).
The Nuns' Order (Nirgranthis): The existence and structure of the order of nuns are also discussed, with comparable roles and regulations.
Services (Vaiyavrutya): The importance of serving the elderly, sick, and preceptors is emphasized.
Initiation (Diksha) and Penance (Prayashchitta): The process of monastic initiation and the system of penance for various offenses are detailed, highlighting the emphasis on maintaining the purity of the Sangha.

Overall Significance:

"Jain Achar" by Mohanlal Mehta serves as a foundational text for understanding the ethical framework of Jainism. It meticulously details the dos and don'ts for both monastics and lay followers, grounding them in the core principles of Jain philosophy. The book is valuable for its systematic exposition, historical context, and comparison with other spiritual traditions, making it an essential resource for anyone seeking to grasp the depth and breadth of Jain conduct.