Philosophy Of Acaranga Sutra - Book Summary

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The article by Joharimal Parikh explores the philosophical underpinnings of the Ācārānga Sūtra, a foundational text in the Jain canon. It highlights the Ācārānga as one of the oldest and most significant Jain scriptures, believed to be a direct compilation of Lord Mahāvīra's teachings. While acknowledging the existence of later additions concerning monastic rules, the article primarily focuses on the philosophical content of the first book. It notes the archaic language and meter of this section and suggests that its core tenets remain undisputed by the Digambara tradition, despite potential differences in later textual compilations.

Parikh outlines the philosophy of the Ācārānga under several key heads, presented in their approximate order of appearance in the text:

A. Ātmavāda (Belief in the Self):

Core Tenet: The fundamental belief in the existence of the Self (Ātmā). Denial of the Self leads to the denial of the universe, and vice versa. The Self is the Knower, and knowledge is attained through the Self.
Nature of the Liberated Self: The pure, liberated Self is beyond description, comprehension by mind or intellect, and sensory perception. It is intangible, formless, and untouched by qualities like color, smell, taste, touch, or physical attributes.
Manifestations of the Soul: Individual soul-units manifest in various forms of life – earth beings, water beings, fire beings, air beings, vegetative life, and mobile creatures. These souls undergo transmigration through different species and life forms.
Self-Identity and Liberation: The doer of spiritual efforts and the one who attains liberation are the same. Bondage and release are both personal achievements of the Self.

B. Lokavāda (Belief in the World/Universe):

Recognition of the Universe: A believer in the Self also recognizes the existence of the universe, characterized by tangible objects perceived through the senses.
Delusion and Attachment: The deluded individual becomes engrossed in sensory pleasures, identifying them as the entirety of existence. They attach themselves to relatives, wealth, and the physical body, seeking perpetual enjoyment and future security through worldly activities.
The Futility of Worldly Pursuits: Human life is limited. The pursuit of sensual pleasures leads to frustration, disappointment, and ultimately suffering as possessions are lost, relationships change, and the body decays. The body itself is perishable, filthy, and subject to death. Worldly pleasures are transient, often leading to cruelty, anxiety, deceit, greed, and the cycle of rebirth and death.
True Knowledge and Renunciation: Understanding the true nature of sense-objects leads to knowledge of the Self, scriptures, and the universe. This realization empowers one to conquer the senses, transcend worldly attachments, and break free from the cycle of transmigration. This involves equanimity, detachment from sensory experiences, and the control of desires, especially sexual urges.
The World's Suffering: The world is filled with inherent suffering (birth, old age, disease, etc.). Despite this, people often fail to seriously pursue liberation.
Self-Reliance and Detachment: Individuals are encouraged to realize their aloneness, seek no external help, and detach from worldly attachments and societal opinions.

C. Karmavāda (Belief in Karma):

Karma and Transmigration: Recognizing the Self and the world leads to understanding the theory of karma. Karma binds the soul, causing it to roam in various states and experience physical and mental suffering through repeated births and deaths.
The Vicious Cycle: Ignorance, passions, and deceit create a vicious cycle with karma, perpetuating rebirth and suffering. Karmic consequences determine one's future births and experiences.
Karma Exhaustion: The process of exhausting karmic bondage is self-accelerating; breaking one bond helps destroy others, and complete liberation requires the destruction of all karmic bonds.
Liberation through Karma Destruction: Freed from karmic bondage, one overcomes all troubles and transcends the cycle of birth and death.
Wise Action: A wise person concentrates on understanding and severing karmic bondage, recognizing that nirvāṇa (liberation) is the highest goal. Perpetuating worldly existence and suffering is ill-advised.

D. Kriyāvāda (Belief in Activity/Action):

Action and Karma Formation: Belief in the Self, universe, and karma implies a belief in the theory of activity. Actions, particularly those driven by an "action-ego," create karmic bondage.
Motivations for Activity: People engage in activities for various reasons: livelihood, esteem, relief from sorrow, attachment, revenge, or even without purpose. Many are entangled in worldly desires and unaware of the consequences of their actions.
Discriminative Renunciation: The text advises a discriminative renunciation of activities based on intelligent application and right knowledge. One must carefully weigh actions and their consequences. This selective abstention from harmful activities is the cure for unhappiness.
Action and Liberation: Good actions lead to good karma, and bad actions to bad karma. The enlightened have charted a path that minimizes karmic bondage. Leading a life free from karmic bondage is possible, even within society, for the fit individual. Virtuous actions, even if they inadvertently cause harm, result in minimal karmic accumulation for a disciplined and passion-free individual.

E. Utthitavāda (Belief in Effort/Exertion):

The Importance of Effort for Moksha: Fixing liberation (moksha) as the sole objective requires vigorous effort and exertion. Inactive individuals remain bound.
Diligence and Vigilance: One must dedicate full vigor and might to achieving liberation, avoiding lethargy and wasting time. The preciousness of human life and its spiritual potential must be recognized. Vigilance and alertness are crucial, as even sleep can be an obstacle.
The Arduous Path: The path to salvation is difficult and requires strong determination. Adversities must be faced courageously, even at the cost of life. Fear leads to prolonged suffering in the cycle of rebirth.
Key Pillars of Effort: Utthitavāda is further elaborated through four aspects:
- Sāmāyika (Equanimity): This is the core characteristic of a Muni, leading to self-bliss and tranquility. It involves restraining and purifying the Self, eliminating passions (anger, pride, deceit, greed), and transcending likes and dislikes. It means treating oneself and others equally, accepting all experiences without disturbance, and eradicating the sense of "mine."
- Ahimsa (Non-violence): This is a universal doctrine. Violence, in any form (direct, indirect, or approved), causes pain to the victim and leads to enmity and fear for the perpetrator. Non-violence is the supreme virtue. Wise individuals should refrain from harming any living being, even through speech.
- Samyama (Restraint/Control): This involves abstaining from vices, living a disciplined life, minimizing worldly activities, and withdrawing from materialism. It requires willingly controlling desires and avoiding negative influences, bad company, and self-deception.
- Tapa (Austerity): This is an effective remedy for destroying existing karmic bondage. It includes fasting, reducing bodily needs, limiting consumption, renouncing possessions, living frugally, observing celibacy, and enduring hardships. It also involves contemplation, meditation, and serving others by imparting spiritual knowledge.

F. Dhūtavāda (Practice of Asceticism/Renunciation):

Dedicated Practice for Nirvana: Dhūtavāda refers to the institution of full-time practitioners dedicated to achieving liberation throughout their lives. This involves renouncing worldly life, including family, wealth, and attachments, and living a desireless, detached, and disciplined existence.
Challenges of Renunciation: Relatives may oppose this path, and the weak may falter. Those who formally renounce but fail to uphold conduct are condemned. Maintaining zeal and adhering to strict principles are essential.
Enduring Hardships: Munis must face difficulties and adversities with equanimity and courage, whether from natural elements, creatures, or other humans.
Conduct of a Muni: Munis should live disciplined lives, avoid accumulation of possessions, beg only for essential needs without seeking taste, and remain detached from worldly pleasures and social interactions. They should not accept specially prepared food or use fire lit for them. They must not hinder other beings in their pursuit of sustenance.
Monastic Conduct: Ideally, Munis should travel alone after gaining experience, but some may falsely claim solitude to hide weaknesses. There should be minimal exchange of items among Munis, and strict prohibitions apply to interactions with members of other religious groups.

G. Uttaravāda (Faith in the Lord's Teachings):

Adherence to Teachings: Uttaravāda signifies faith in the Lord's pronouncements as dharma and the ultimate truth. One must act according to these teachings, contemplate them, and strive for liberation based on these fundamentals.
The Path of Jina Mahāvīra: The path of Jina Mahāvīra is presented as the best way to annihilate karmic bondage.
Omniscient Truth: The words of an omniscient are self-verified truth, requiring no further proof. Faith in these teachings leads to correct understanding, while perverted faith leads to misunderstanding and spiritual regression.

H. Anekāntavāda (Relativity of Standpoints):

Multiple Viewpoints: Knowledge can be gained through various means, including self-contemplation and teachings from omniscients. The enlightened understand the universe from all sides.
Comprehensive Knowledge: True knowledge of an object requires omniscience. Ignorant individuals cannot grasp the dharma.
Conflicting Statements: The world is filled with conflicting viewpoints and statements about the nature of reality, existence, and morality. Each perspective claims correctness, but critical examination often reveals their limitations.
The Acārānga's Approach: The Ācārānga itself is not a product of philosophical speculation but an utterance of natural truth. It is a comprehensive code that offers a path to liberation. The article emphasizes the neglect of its study and practice by the scholarly world. True realization and bliss are achieved through practicing its teachings.

In essence, the article by Joharimal Parikh presents the Ācārānga Sūtra as a profound philosophical and ethical guide. It emphasizes the importance of self-knowledge, understanding the transient nature of the world, the causal role of karma, the necessity of right action and diligent effort, and unwavering faith in the teachings of the enlightened, all underpinned by the principle of non-violence and self-restraint.