Mulachar Ek Parichay

Here's a comprehensive summary of the provided Jain text, "Mulachar: Ek Parichay," in English:

Mulachar: An Introduction

This text is an introduction to Mulachar, a foundational scripture for the Digambara Jain tradition, focusing on monastic conduct (Shramanacharya). While some scholars like Dr. Sagarmal Jain have argued for its affiliation with the Yapaniya sect, the prevailing understanding within the Digambara tradition identifies it as a key Achara-grantha. The author of this introductory article, Dr. Phoolchand Jain Premi, is a scholar from Sampurnanand Sanskrit University, Varanasi, who has extensively researched Mulachar and even edited a commentary on it.

Author and Textual Background:

• Mulachar is an ancient and unparalleled work on monastic conduct, composed in Sauraseni Prakrit by the esteemed Acharya Vattakera.
• Considered a primary scripture (Achara-anga) within the Digambara tradition, it is a unique, independent, authoritative, and ancient text, dating back to the 2nd-3rd century CE.
• Although detailed biographical information about Acharya Vattakera is scarce, the depth and excellence of his work Mulachar reveal him as a highly knowledgeable and virtuous Acharya.
• Vattakera, a resident of Bettakeri in South India, was a prominent Acharya of the Mulasangha in the Digambara tradition.
• He authored Mulachar to ensure the continuation of the noble tradition of monasticism and to guide individuals in achieving the fundamental purpose of taking monastic vows. The text systematically and comprehensively elaborates on the code of conduct for ascetic Jain monks (Shramana-nirgranthas).

Content Overview (Twelve Chapters):

• 1. Mulaguna Adhikara (Chapter on Fundamental Virtues):

  • Contains 36 verses (gathas).
  • Begins with auspicious invocations and announces the subject matter.
  • Details the twenty-eight fundamental virtues (Mulagunas) of monks.
  • These include the five great vows (Mahavratas), five vigilance practices (Samitis), control of the five senses (Panch-indriya nirodha), the six daily duties (Sadaavashyaka), plucking out hair (Locha), being unclothed (Achclakata), abstaining from bathing (Asnaana), sleeping on the ground (Kshitishayana), not cleaning teeth (Adanta-dhovana), eating fixed meals (Sthita-bhojana), and eating once a day (Ekabhakta).
  • Achclakata specifically prohibits wearing clothes, skins, bark, grass, leaves, or ornaments, defining the state of being nude (nirgranth).
  • The chapter concludes by describing the liberation (moksha) achieved through the observance of these fundamental virtues.

• 2. Brihat Pratyakhyana-Samstara Adhikara (Chapter on Great Renunciation and Preparation for Death):

  • Advises monks to renounce all sins and remain steady in the fourfold contemplation (Darshanadi chatvara aradhanas) at the time of death.
  • It emphasizes enduring hardships and afflictions (Parishahas) with equanimity and renouncing life with detachment (nishkashaya).
  • The process of renunciation (pratyakhyana) is described, with the practitioner declaring the renunciation of all sinful activities through mind, speech, and body, engaging in equanimous meditation (samayika), and embracing a state of peaceful contemplation (samadhi).
  • It includes descriptions of the four states of consciousness (chatush-samjna), thirty-three instances of disrespect (ashatana), and the mental states of a monk.
  • The chapter also discusses different types of death and the contemplation of the Namokar mantra at the time of passing.

• 3. Samkshepa Pratyakhyana Adhikara (Chapter on Concise Renunciation):

  • Inspires monks to renounce life by foregoing all food, passions (kashaya), and possessiveness (mamata), while practicing equanimous meditation (samayika-samadhi) when faced with sudden death, such as from a tiger attack.
  • It covers topics like renunciation, the fruits of contemplation, peaceful death (pandita-marana), death with composure (samadhi-marana), and the fear of birth and death.
  • The chapter concludes with a mention of ten types of tonsure (mundas).

• 4. Samachara Adhikara (Chapter on Conduct and Etiquette):

  • This chapter elaborates on various aspects of conduct. The term "samachara" is explained to have four meanings: the state of equanimity free from attachment and aversion, the practice of fundamental virtues without transgression, uniform conduct among all monks, and actions like kayotsarga (standing in contemplation) in all situations without expecting gain or loss.
  • It details the proper method for a disciple-monk to move from their own monastic community to another community and its Acharya for the sake of acquiring higher knowledge.
  • It cautions against the potential dangers of solitary and unguided wandering.
  • The text emphasizes the importance of staying in places where the five pillars of monastic authority – Acharya, Upadhyaya, Pravartaka, Sthavira, and Ganadhara – are present. It also describes the qualities of an Acharya.
  • A significant portion discusses the welcoming, testing, and cooperation with monks arriving from other communities.
  • It briefly covers the conduct of nuns (aryikas), the mutual relationship between monks and nuns, and the qualities of a Ganadhara who initiates and instructs nuns.
  • The conduct of nuns includes living in harmony, protecting each other, maintaining modesty and decorum, and being free from possessiveness, anger, and animosity.

• 5. Panchachara Adhikara (Chapter on Fivefold Conduct):

  • This chapter extensively discusses the fivefold conduct (Panchachara) – Faith (Darshana), Knowledge (Jnana), Conduct (Charitra), Austerity (Tapas), and Energy (Virya) – with their various subdivisions.
  • Darshanachara includes the discussion of the nine fundamental principles of Jainism (Navatattva): soul (jiva), non-soul (ajiva), merit (punya), demerit (papa), influx of karma (asrava), bondage of karma (bandha), stoppage of karma (samvara), shedding of karma (nirjara), and liberation (moksha).
  • Within the soul principle, there are discussions on sentient beings as worldly or liberated, and the worldly souls are further classified into six categories based on their embodiment: earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied, and mobile beings (trasa), with detailed subdivisions.
  • It discusses the renunciation of night-eating, the five samitis, three guptis (restraints), austerity, meditation, self-study (svadhyaya), and the benefits of their observance.
  • The text mentions works composed by Ganadharas, self-enlightened beings (pratyeka-buddhas), Shruta-kevalis, or those who have attained perfect knowledge (abhinnadasha-purvi) as sutras. It also references Jain scriptural texts like Sangraha, Aradhana, Niyukti, Stuti, Pratyakhyana, Avashyaka, and Dharmakatha, as well as Vedic scriptures like the Rigveda and Samaveda, and texts like Kautilya, Asurasaksha, Mahabharata, and Ramayana. It also mentions various ascetics like raktapata, charaka, tapas, and parivrajaka.

• 6. Pindashuddhi Adhikara (Chapter on Purity of Alms):

  • This chapter contains eighty-three verses.
  • It thoroughly examines all rules related to monks' alms-seeking (pindeshana).
  • It details the purity of food free from the eight defects: origin (udgama), production (utpadana), alms-seeking (esana), mixing (samyojana), quantity (pramana), charcoal (ingala), smoke (dhuma), and cause (karana).
  • It discusses reasons for renouncing food, the purpose of accepting food, the qualities of the donor, fourteen impurities (malas), the method and quantity of accepting food, and obstructions to food intake (antaraya).

• 7. Sadaavashyaka Adhikara (Chapter on Six Daily Duties):

  • This chapter is also known as Avashyaka Niyukti and begins with an explanation of the Namokar mantra.
  • It provides etymological explanations for terms like Arhanta, Jina, Acharya, Sadhu, and Uttama. The explanation of the term "Arhanta" is particularly significant.
  • It elaborately discusses the six essential daily duties (Avashyakas) – Samayika, Stava (praise), Vandan (obeisance), Pratikramana (atonement), Pratyakhyana (renunciation), and Kayotsarga (standing in contemplation) – with their meanings and classifications.
  • It explains the nature and types of subjects like world (loka), dharma (dharma), pilgrimage (tirtha), devotion (bhakti), humility (vinaya), ritualistic actions (kritikarma), decline (avanati), four types of food (chaturvidha ahara), and confession (alochana).
  • It also discusses the time for self-study (svadhyaya), thirty-two defects (doshas) to be avoided during kayotsarga and obeisance, the rules for asika and nishidhika, and the mention of impure monks (papasramana).
  • A notable feature of this chapter is its discussion of differing views regarding Samayika Samyama and Chedopasthapana Samyama, relating to the traditions of the first Tirthankara Rishabhadeva, the last Tirthankara Mahavira, and the intervening twenty-two Tirthankaras. Similar variations in opinions are noted regarding daily (nitya) and occasional (naimittika) pratikramana.

• 8. Dwadashanupeksha Adhikara (Chapter on Twelve Contemplations):

  • This chapter offers a profound discussion of the twelve contemplations (anupekshas or feelings) that foster detachment: impermanence (anityata), helplessness (asharana), the cycle of rebirth (samsara), solitude (ekatva), otherness (anyatva), impurity (ashuchi), influx of karma (asrava), stoppage of karma (samvara), shedding of karma (nirjara), the universe (loka), rarity of enlightenment (bodhi-durlabha), and the renowned teachings of Dharma (Dharma-svakhyata).
  • It explains that attachment (raga), aversion (dvesha), anger (krodha), etc., are sources of karma influx. These are powerful forces that lead one astray. As peace, compassion, forgiveness, and detachment increase, the soul moves closer to liberation.
  • The chapter describes the nature of the four types of samsara and concludes by discussing the purification of karma and the refinement of mental states through the contemplation of these twelve principles.

• 9. Angara Bhavana Adhikara (Chapter on the Contemplation of the Untainted Ascetic):

  • This chapter defines the characteristics of an Angara (a pure ascetic).
  • It identifies ten essential elements (sutras) for an Angara: signs of asceticism (linga), vows (vrata), dwelling (vasati), wandering (vihara), alms (bhiksha), knowledge (jnana), renunciation of body adornment (sharira-sanskaratyaga), speech (vakya), austerity (tapas), and meditation (dhyana).
  • It mentions synonyms for Angara and describes their virtuous qualities.
  • In the context of speech purity (vakya shuddhi), it narrates stories of women, wealth, food, deception, royal matters, thieves, regions, cities, and mines. Through allegories, it describes the protection of the city of austerity and the chariot of meditation by the guardians of self-control and sense control.
  • It also discusses true ascetics and the nature of yogic states like abhra-avakasha.

• 10. Samayasara Adhikara (Chapter on the Essence of Time/Essence of the Path):

  • This chapter contains 124 verses.
  • It discusses the essence of detachment (vairagya) and the practice of conduct (charitra-acharan), advising monks to remain distant from worldly affairs.
  • Key topics include the futility of knowledge without the discipline of conduct and austerity, and the importance and specific features of the broom (picchika) used for cleaning.
  • It prohibits monks from visiting the residences of nuns (aryikas) for activities like self-study.
  • The chapter discusses the need to remain distant from the objects of the five senses and even from depictions of women in paintings. It also elaborates on ten causes of unchastity (abrahmacharya) and various other subjects like the five lethal activities (panchasuna).
  • It mentions ten types of sthiti-kalpas (rules of duration): being unclothed (achclakya), renunciation of designated resting places (auddeshika shayyagrihatyaga), renunciation of royal alms (rajapinda tyaga), ritualistic actions (kritikarma), vows (vrata), seniority (jyeshtha), atonement (pratikramana), fixed monthly practice (masa-sthiti-kalpa), and fixed periodic practice (paryavasthiti-kalpa).
  • The chapter concludes by declaring the supremacy of conduct (charitra) as the essence of the scripture.

• 11. Shilaguna Adhikara (Chapter on Virtues and Character):

  • This chapter contains only 26 verses.
  • It states that by multiplying the three yogas (actions of mind, speech, body), three restraints (karana), four states of consciousness (samjna), five senses (indriya), ten desires (kama), and ten monastic virtues (shramana dharma), one arrives at eighteen thousand varieties of character (sheel).
  • It also states that the number of virtues, or secondary virtues (uttara guna), reaches forty-four lakhs.

• 12. Paryapti Adhikara (Chapter on Fulfillment/Constituents):

  • This chapter details various concepts like fulfillment (paryapti), body (deha), structure (samsthana), bodily organs (kaya-indriya), species (yoni), lifespan (ayu), measure (pramana), actions (yoga), sensation (veda), classification of souls by color (leshya), evolution (pravichara), rebirth (upapada), upward movement (udvartana), place (sthana), lineage (kula), comparative quantity (alpabahutva), and the binding of karma by nature (prakriti), duration (sthiti), intensity (anubhaga), and quantum (pradesha).
  • The author mentions in this chapter that the discussion of movement and counter-movement (gati-aagaiti) is found in his own work titled Sarvasamaya, which is now lost. The commentator identifies this subject matter with the Vyakhyaprajnapti in the Shvetambara tradition. However, the specific content mentioned in Mulachar is not present in the Shvetambara Vyakhyaprajnapti. This suggests that Vattakera's Sarvasamaya was available during his time. The Dhavala commentary also mentions this. The ninth chapter of the first part (Jivatthana) of the Shatkhandagama, titled Gati-Aagaiti, is derived from the Vyakhyaprajnapti.
  • In addition to these mentions, the chapter extensively discusses the stages of spiritual progress (gunasthana), classifications of souls (jiva-samasa), paths of spiritual practice (margana), heavens (svarga), hells (naraka), human beings (manushya), animal beings (tiryancha), and the souls within these realms.
  • The author has named this chapter Paryapti Sangrahini.

Explanatory Literature on Mulachar:

• Mulachar is an ancient and authoritative text on monastic conduct, and almost all subsequent texts on this subject in the Digambara tradition are influenced by it or written based on its principles.
• Besides numerous commentaries, independent works based on Mulachar include prominent texts like Anagara Dharmamrita, Achara Sara, Charitra Sara, and Mulachara Pradipa.
• Acharya Vasunandi, a renowned scholar, wrote a commentary called Achara Vritti in Sanskrit on Mulachar. His other significant Prakrit work, Vasunandi Shravakachara, is also well-known. Vasunandi is considered a foremost interpreter of Mulachar, and his Achara Vritti is so popular and simple that it can be easily studied by the general public. His ability to clarify complex subjects and convey the author's intentions in simple language is his hallmark.
• Sakalakirti, another commentator, wrote a detailed Sanskrit work called Mulachara Pradipa based on Mulachar, believed to be from the 15th century. He described most of the subjects that Acharya Vattakera presented in Mulachar.
• Acharya Meghavandhra authored a Karnataka commentary, Mulachara Sadvritti.
• A fourth Karnataka commentary, Munijana Chintamani, attributes Mulachar to Acharya Kundakunda.
• According to the "List of Jain MSS." (Manuscript No. 1521) of the Asiatic Society of Bengal, there is another commentary on Mulachar by the poet Medhavi. It is possible that this is the same poet who wrote the famous Dharmasangraha Shravakachara in the 16th century.
• In addition to these commentaries, Viranandi composed Achara Sara based on Mulachar. Pt. Ashadhar used Mulachar as a basis for his work Anagara Dharmamrita. The Bhashavachanika by Pt. Nandalal Chhabra and Pt. Rishabhdas Nigotiya also significantly contributes to the interpretation of Mulachar.

This introduction provides a comprehensive overview of the historical context, authorship, textual structure, and key themes of the important Jain scripture, Mulachar.