Jain Achar Samhita - Book Summary

Here's a comprehensive summary of the Jain text "Jain Achar Samhita" by Saubhagyamal Jain, based on the provided pages:

The book "Jain Achar Samhita" (Jain Code of Conduct) authored by Saubhagyamal Jain, emphasizes that the ultimate goal of all living beings is liberation from suffering and the attainment of happiness and peace. Every thinker and philosopher has contemplated the nature of existence and the path to overcome suffering. The text posits that souls, bound by karma, transmigrate through various life forms, experiencing diverse joys and sorrows, and constantly strive for release. This release signifies freedom from karmic bondage, leading to eternal happiness, everlasting joy, and supreme peace.

The book highlights that all philosophical and religious traditions offer paths to liberation. While the ultimate aim is the same, the methods and approaches to achieve it vary. Indian thought, in particular, is deeply spiritual, connecting every action to spiritual development and its impact on the soul.

Jainism's Unique Approach: The Synthesis of Knowledge and Action

Jainism distinguishes itself by rejecting the dichotomy found in some other Indian philosophies, where either knowledge or action is exclusively prioritized for liberation. The text clarifies that Jainism does not consider knowledge alone sufficient nor does it dismiss the importance of thought in favor of action.

Lord Mahavir proclaimed that both knowledge (Jnana) and action (Kriya) are essential for liberation.

Knowledge provides the understanding of one's true nature (self) and the external world, including the causes of bondage and liberation. It encompasses Samyak Darshan (right faith) and Samyak Jnana (right knowledge).
Action (Achar) is the practical manifestation of this knowledge. It is about putting into practice what has been understood and realized, aligning one's behavior with one's knowledge. This is embodied in Samyak Charitra (right conduct).

The text explains that knowledge without application remains theoretical and cannot lead to the goal. Similarly, action without the guidance of knowledge can lead to confusion and deviation. True success in achieving the ultimate goal (Sadhya-Siddhi) is attained when knowledge is translated into action, and action is guided by the vision of knowledge.

The Nature of Achar (Conduct)

Philosophical Dimension: Achar is not merely action but also a philosophy with its own principles. Conduct that centers on ultimate truth is considered worthy of practice. When actions are aligned with the pursuit of truth, philosophy and conduct become inseparable, like milk and butter.
Practical Dimension: Even if the ultimate goal is high, one must navigate daily life. The text notes that even a Kevali (omniscient being) continues their mundane activities without alteration. The scriptures emphasize that both Nishchaya (ultimate truth) and Vyavahara (conventional reality/practice) are necessary in spiritual pursuit.
Key Principles: The practice of Achar involves mindful living, careful action, and the cultivation of virtues. This is achieved through practices like the five Samitis (careful conduct) and three Guptis (restraint of mind, speech, and body). These practices aim to turn inward, away from external distractions, and dwell in one's true nature.

Types of Achar (Conduct)

The Jain tradition categorizes conduct based on the practitioner's level of spiritual development and capacity:

Sadhu Achar (Conduct of Monks):
- This is the direct path to liberation. Sadhus renounce all worldly possessions, relationships, and even their bodies, dedicating themselves entirely to self-realization.
- They practice the highest form of Maha-vratas (great vows):
  - Ahimsa (Non-violence): Absolute non-violence in thought, word, and deed towards all living beings (tri-s and sthavara). This involves meticulous avoidance of causing harm through actions like eating at night, using fire, or touching plants.
  - Satya (Truthfulness): Absolute renunciation of false speech, even under duress. Speaking beneficial, brief, and true words.
  - Asteya (Non-stealing): Complete abstinence from taking anything that is not freely given.
  - Brahmacharya (Celibacy): Absolute renunciation of sexual indulgence, including the avoidance of thoughts, sights, and sounds related to it.
  - Aparigraha (Non-possession): Renunciation of all external and internal possessions, including material wealth, and mental afflictions like anger, pride, deceit, and greed.
- Five Samitis: Eriya (careful walking), Bhasha (careful speech), Eshana (careful alms-seeking), Adana-nikshepana (careful handling of objects), and Pratishthapanika (careful disposal of waste).
- Three Guptis: Manogupti (restraint of mind), Vachangupti (restraint of speech), and Kayagupti (restraint of body).
- Twelve Bhavanas (Meditations): To strengthen resolve and detachment, such as impermanence, non-protection, the cycle of birth and death, solitude, impurity, influx of karma, stoppage of karma, shedding of karma, the nature of the universe, the rarity of enlightenment, and the nature of Dharma.
- Ten Dharmas: Forgiveness, humility, straightforwardness, purity, truth, restraint, austerity, renunciation, non-possession, and chastity.
- Five Charitras: Samayika, Chedopasthapana, Pariharvishuddhi, Sukshma Samparaya, and Yathakhyata Charitra.
Shravaka Achar (Conduct of Lay Disciples):
- Shravakas, unable to undertake the rigorous path of monks, follow a less stringent but equally dedicated path towards liberation through gradual practice.
- They follow Anu-vratas (minor vows), which are partial renunciations of the Maha-vratas, allowing for a degree of worldly involvement.
- Five Anu-vratas: Partial abstention from violence, falsehood, stealing, indulgence, and possession.
- Three Guna-vratas: Vows that support and strengthen the Anu-vratas:
  - Diksha Vrata (Directional Restraint): Setting limits on travel and activities in specific directions.
  - Upabhoga-Paribhoga Pariman Vrata (Limited Use and Consumption): Restricting the use of consumables and objects to prevent excessive indulgence and attachment. This also includes avoiding certain harmful businesses.
  - Anartha Danda Viramana Vrata (Abstinence from Purposeless Harm): Avoiding violence done for amusement, folly, or negligence, and not aiding others in harmful activities.
- Four Shiksha-vratas: Vows that help in the practice and deepening of the Anu-vratas and Guna-vratas:
  - Samayika (Equanimity): Practicing a state of mental equipoise for a set duration daily, renouncing sinful activities.
  - Deshavakashika Vrata (Temporary Restraint): Temporarily reducing the limitations of the Diksha Vrata.
  - Paushadha Vrata (Fasting and Ritual Observance): Observing specific days with partial or complete renunciation of worldly activities, food, and sensual pleasures.
  - Atithi Samvibhaga Vrata (Sharing with the Needy): Generously offering food and resources to ascetics ( Sadhus) and those in need, limiting one's own consumption.

The text emphasizes that the adherence to these vows, whether the strict vows of monks or the moderated vows of lay disciples, is based on individual capacity and not on caste, creed, gender, or appearance. The ultimate goal for all is to cultivate detachment, self-realization, and ultimately, liberation.

The book concludes by mentioning the concept of Pratima (stages of observance) for lay disciples and the importance of Sallekhana (voluntary fasting unto death) as a means to achieve peaceful death and spiritual progress, distinguishing between ignorant (Bal) and wise (Pandit) death. The ultimate aim of following Jain Achar Samhita is to achieve spiritual progress, social peace, and happiness for oneself and others.