Satyamrut Achar Kand - Book Summary

The book "Satyamrut Achar Kand" by Darbarilal Satyabhakta is the second part of a larger work, "Satyamrut," which aims to reconstruct the world based on the principles of universal love and human dharma. This "Achar Kand" focuses on the practical aspects of living according to these principles, specifically elaborating on the concept of "Bhagavati Ahimsa" (Divine Non-violence) as the core of righteous conduct.

Here's a comprehensive summary of the provided text, divided by the content of each page:

Page 1:

Title: Satyamrut - Achar Kand (Code of Conduct)
Subtitle: Manav-Dharma-Shastra (Science of Human Dharma)
Author: Darbarilal Satyabhakta, Founder of Satyashram.
This page establishes the book as a foundational text within the broader "Satyamrut" philosophy.

Page 2:

This page serves as a preface, announcing the publication of the "Achar Kand" after the previous "Drishti Kand" (Visionary Aspect).
It clarifies that "Satyamrut" is not a narrow sect or political party but an organization dedicated to rebuilding the world on the principles of universal love and human dharma.
The book is intended for all humans, regardless of religion, sect, caste, or nation, and aims to solve complex societal problems in a simple, clear, and accessible manner.
It distinguishes true "Achar" (conduct) from mere rituals, defining it as holistic inner and outer purity that brings happiness to individuals and the world. The ideal conduct involves finding one's own happiness in the world's happiness and one's own sorrow in the world's sorrow.
The text is presented as the culmination of experience and thought, offering guidance for individuals to choose a path suitable to their strength, ability, and circumstances for their own and the world's well-being.
It emphasizes that the author's life is a testament to the principles presented in the book.

Page 3-5 (Table of Contents): This section outlines the structure of the book, detailing the topics covered in each of its six chapters:

Chapter 1: Bhagavati Ahimsa (Divine Non-violence): Covers the two aspects of God (Truth as thought, Ahimsa as action), the nature of Ahimsa (prohibitive and affirmative), its necessity, different levels of self-interest, types of actions, decision-making criteria, and the motherhood of Ahimsa.
Chapter 2: Bhagavati Ki Sadhana (Practice of Divine Non-violence): Discusses the pursuit and worship of the Divine, the concept of God and evil, the five exchanges in interaction (increase, protection, exchange, consumption, destruction), elements of practice, states of mind, controlling anger, love vs. attachment, different types of exchange, and the path of life Sadhana.
Chapter 3: Bhagavati Ke Ang (Limbs of Divine Non-violence): Details the divisions of Ahimsa, types of restraint and self-control, types of life-harm (pran-ghat), different categories of life and harm, vows related to protection of life, various types of theft, methods of stealing, and concepts related to speech and language.
Chapter 4: Bhagavati Ke Upang (Subsidiary Principles of Divine Non-violence): Covers four subsidiary principles: good enjoyment (sadbhog), and three types of bad enjoyment (durbhog) like adultery, meat-eating, and alcohol consumption, along with the categories of evil associates and livelihoods.
Chapter 5: Vishesh Sadhana - Tap (Special Practice - Austerity): Describes the five types of austerity: knowledge practice, penance, humility, service, and possession control. It further details the eight types of knowledge practice, penance, distinction between penance and punishment, modesty, humility, and respect.
Chapter 6: Kalyan Path (Path to Well-being): Outlines twelve categories of progress, including three essentials, three forms of salutation, three forms of offering, concepts of equanimity, ten principles of practice, charity and renunciation, purposes of charity, deserving recipients, and fourteen stages of life and ten stages of knowledge.

Page 6 (Dedication):

The book is dedicated to the feet of Divine Non-violence (Bhagavati Ahimsa).
The author humbly seeks permission to share the message of Ahimsa to alleviate the suffering in the world, emphasizing its unifying aspect that reconciles all contradictions.

Page 7-24 (Chapter 1: Bhagavati Ahimsa):

God as Two Aspects: God is presented as having two aspects: "Bhagavan Satya" (Lord Truth) representing thought and "Bhagavati Ahimsa" (Lady Non-violence) representing action. This is not advocating dual worship but seeing the divine in its two essential manifestations.
Gendered Divinity: The text discusses why divinity is often depicted as male (reflecting patriarchal societal structures) or female (emphasizing creation and nurturing). It argues that while masculine attributes like justice and severity exist, divine attributes like love, mercy, and forgiveness are more inherent, making the feminine depiction of God as Mother more fitting. However, it acknowledges that divinity is beyond gender and requires both aspects.
Ahimsa as Divine Action: Ahimsa is defined as the active principle of divine conduct. The word "Ahimsa" (non-violence) is analyzed as being prohibitive in its grammatical form ('a' prefixing 'himsa'), meaning the absence of violence. However, its meaning is far broader, encompassing the cessation of all wrongdoing and the practice of all virtues. The prefix 'a' is explained as performing a paryudasa (negation of one thing to establish another) rather than a simple prasajya (mere negation). Thus, Ahimsa signifies not just the absence of violence but the active presence of all good conduct.
Samyama (Self-Control): Samyama is presented as another word for Achar or conduct. It is derived from the root 'yam,' meaning to stop or restrain. Thus, Samyama is the act of restraining oneself from evil inclinations of mind, speech, and body.
Activity vs. Inactivity (Pravritti vs. Nivritti): The text addresses the concern that emphasizing non-violence (Nivritti) might negate the need for activity (Pravritti), which is essential for world welfare. It clarifies that activity is natural and constant; the concern is with misactivity (dupracharra). Preventing misactivities (like violence) naturally leads to virtues like love and compassion. If one refrains from all forms of violence (physical, verbal, emotional, acquisitive), their activity will naturally contribute to world welfare. Nivritti (cessation of wrong action) is the core of Ahimsa, but it also implies the encouragement of right action.
Pravritti (Activity) is Necessary: Activity is essential, but it needs to be guided by the principle of preventing harm and promoting well-being.
Need for Discernment: The text stresses the importance of discernment in all actions, whether they seem virtuous or otherwise. Actions should be judged by their collective benefit and adherence to ethical principles.
Categories of Actions: The text introduces categories of beings based on their actions: 1) those who stop bad and do good (ideal), 2) those who stop bad and do good to a lesser extent, 3) those who do both to a moderate extent, and 4) those who do bad and fail to do good.
Types of Punyas (Meritorious Deeds): It further categorizes actions into: 1) pure auspiciousness (good intent, good outcome), 2) impure auspiciousness (good intent, bad outcome), 3) pure merit, 4) impure merit, 5) lost merit, 6) unknown merit, 7) sin, 8) impure sin, 9) sin-merit, 10) pure merit.
The Essence of Goodness: The core of righteous action lies in pure intention (feeling/thought). Even well-intentioned actions, if they lead to harm, are ultimately flawed.
Levels of Generosity (Udarapada): The text outlines seven levels of generosity: non-self-interested, self-interested, narrow-minded, slightly generous, generous, very generous, and supremely generous. It emphasizes that true generosity transcends narrow boundaries and aims for universal well-being.
Purity of Intention: The ultimate measure of conduct is the purity of intention behind actions, which leads to mental purification and contributes to world welfare.

Page 25-45 (Chapter 2: Bhagavati Ki Sadhana):

Sadhana vs. Aradhana: Sadhana is the effort to achieve a goal, while Aradhana is worship or ritual. True Sadhana for Bhagavati Ahimsa means living a life that pleases the Divine and increases world welfare.
God and Satan: The spiritual world is divided into Sattva (God) and Asattva (evil/Satan). God has two forms: Bhagavan Satya (Lord Truth) and Bhagavati Ahimsa (Lady Non-violence). Evil has two forms: corrupt falsehood (mithyatva) and corrupt violence (hinsa).
The Five Exchanges (Vyavahar Panchak): In interactions, five types of exchanges occur: 1) Vardan (Increase), 2) Rakshan (Protection), 3) Vinimay (Exchange), 4) Bhakshan (Consumption/Appropriation), and 5) Takshan (Destruction/Erosion). Vardan and Rakshan are acts of Ahimsa. Bhakshan and Takshan are acts of violence. Vinimay is neutral unless it becomes Bhakshan or Takshan.
Defining the Terms:
- Bhakshan (Consumption/Appropriation): Using another's life, power, or wealth without fair exchange, often through deceit or force. This is considered violence when it goes against world welfare.
- Takshan (Destruction/Erosion): Harming or restricting another's life, senses, or mind, driven by ego or malice.
Mental States (Manovrutti): The text categorizes mental states into desired (icchārup) and undesired (anicchārup). Desired states include love, interest, and attachment. Undesired states include detachment, disinterest, and hatred. It further elaborates on the types and nuances of these emotions like love, liking, attachment, hatred, anger, pride, etc., and the four "kashayas" (passions/afflictions): Moha (attachment), Krodha (anger), Lobha (greed), and Māna (pride).
The Pillars of Sadhana: The practice of Ahimsa rests on three pillars: Mind (Man), Life (Jivan), and World (Lok).
- Mind Sadhana: Purifying the mind by making it "akashaya" (free from kashayas like anger, pride, greed, attachment).
- Life Sadhana: Living a life of purpose, contribution, and well-being.
- World Sadhana: Engaging in activities that promote world welfare.
Types of Love (Prema): Bhakti (devotion), Vatsalya (affection for the less fortunate), and Maitri (friendship/benevolence) are described as forms of love that are not detrimental (akashaya) and are essential for self-realization.

Page 46-67 (Chapter 3: Bhagavati Ke Ang):

The Limbs of Ahimsa: The text categorizes Ahimsa's principles into seven limbs and four subsidiary principles (upangas).
The Seven Limbs:
1. Pranaghat (Life-harm): Causing harm to life, senses, or mind. This is further divided into life-death, body-harm, and mind-harm, with various subcategories.
2. Arthaghat (Wealth-harm): Theft and related activities.
3. Vishwasghat (Betrayal of Trust): Breaking promises or trust.
- (Note: The initial list seems to be of vices rather than limbs of Ahimsa, which are usually enumerated as five great vows. The text seems to use "limbs" to describe the actions that Ahimsa opposes.)
The Fourteen Types of Harm (Pranaghat Ke Bhed): This section lists fourteen ways life can be harmed: 1) sacrificer, 2) enabler, 3) protector of justice, 4) natural, 5) fate-driven, 6) illusion-driven, 7) initiator, 8) self-protector, 9) negligence-driven, 10) ignorance-driven, 11) obstructer, 12) destroyer, 13) consumer. The text then analyzes these in relation to the five exchanges.
The Thirteen Types of Harm (Pranaghat Ke Tehra Bhed): This appears to be a further elaboration or re-categorization of harms.
Vows of Life Protection (Pranarakshan Vrat): These are the positive principles that uphold life.
Theft (Ichh-A-Chaurya Vrata): Discusses various forms of theft, including stealing wealth, reputation, favors, and usage. It categorizes thieves by method: concealed, by sight, deception, revelation, force, and killing.
Language and Truth: The chapter delves into the nuances of language, including different types of speech (sound, tone, choice of words), and the five doors of language leading to truth and falsehood.

Page 68-152 (Chapter 4: Bhagavati Ke Upang):

Subsidiary Principles (Upangas): Four subsidiary principles are discussed:
1. Sadbhog (Good Enjoyment): Using things and senses in a way that is beneficial for oneself and others, aligning with righteousness and well-being.
2. Durbhog (Bad Enjoyment): Actions that are harmful or detrimental. This is further broken down into:
  - Vyabhichar (Adultery/Misconduct): Engaging in sexual activity outside of marital bounds or in a manner that violates ethical norms. This is categorized into four levels.
  - Mānsabhakshan (Meat-eating): Consuming meat.
  - Madhyapan (Alcohol Consumption): Consuming alcohol.
3. Durjan (Bad Associates/Livelihoods): Engaging in activities or associating with people who promote harmful practices like dishonest livelihoods, gambling, lotteries, and exploitative practices.
4. Atigrah (Excessive Possession/Greed): Accumulating more wealth or possessions than necessary, leading to attachment and neglect of others' needs.
5. Atibhoga (Excessive Indulgence): Overindulging in sensory pleasures beyond what is natural or necessary.
The Nature of Misconduct: The text analyzes the underlying causes and consequences of these bad enjoyments and associates, highlighting how they corrupt individuals and society.
The Importance of Discernment: It repeatedly emphasizes the need for careful judgment and adherence to ethical principles in all aspects of life, especially concerning desires and possessions.

Page 153-192 (Chapter 5: Vishesh Sadhana - Tap):

Tap (Austerity/Self-Discipline): Tap is presented as a special practice for self-welfare and world welfare, crucial for overcoming negative influences and generating positive merit. It is distinguished from "kutap" (false austerity) that lacks divine blessing or world welfare focus.
Five Types of Tap:
1. Gyana Charya (Practice of Knowledge): This involves various forms of learning and contemplation, including listening (Shravana), questioning (Prichchha), reading (Pathan), explanation (Vistarana), reflection (Vicharana), self-introspection, creation (Nirman), and preaching (Updesh).
2. Prayashchit (Penance/Expiation): This involves admitting faults, seeking forgiveness, making amends, and resolving not to repeat errors. It's divided into:
  - Alochan (Confession): Openly admitting one's mistakes.
  - Kshama Yachan (Seeking Forgiveness): Asking for pardon.
  - Pratidan (Restitution/Compensation): Making amends for harm caused.
  - Parigyapan (Public Declaration/Remediation): Publicly correcting the wrong or making amends known.
3. Vinay (Humility/Respect): Showing respect and deference to elders, teachers, virtuous people, and society. This is described as encompassing various actions like rising for them, offering seats, folding hands, bowing, and speaking respectfully. It also distinguishes true humility from flattery.
4. Paricharya (Service): Selfless service to others, especially the needy, elders, or those in distress.
5. Parigraha Nighraha (Control of Possessions): Controlling greed and limiting one's possessions to what is essential.
Distinction between Tap and Punishment: Prayashchit is voluntary, while punishment is imposed.
The Importance of Success: Tap is considered successful only when it leads to positive outcomes and inner purification.

Page 193-227 (Chapter 6: Kalyan Path):

The Path to Well-being: This chapter outlines the progressive stages of spiritual and social development towards achieving Kalyan (well-being).
Twelve Stages (Shrenis): The text describes twelve stages of progress:
1. Sadrishthi (Righteous Vision): Understanding and believing in divine principles and human dharma.
2. Samajik (Social): Living harmoniously within society, practicing universal love and equality, and contributing to social reform.
3. Abhyasi (Practitioner): Regularly engaging in spiritual and ethical practices.
4. Vrati (One with Vows): Committing to and observing vows like non-violence, truthfulness, non-stealing, etc.
5. Sushil (Virtuous Conduct): Cultivating good character and ethical behavior.
6. Sadbhogi (One with Good Enjoyment): Enjoying life's provisions in a balanced and righteous manner.
7. Sadajeevak (Righteous Livelihood): Earning a living through ethical and honest means.
8. Nirvalambhi (Self-Reliant/Independent): Achieving self-sufficiency and independence from external dependencies.
9. Divyāhāri (Divine Eater): Practicing mindful and pure eating habits, often associated with fasting or selective diets.
10. Sadhu (Ascetic/Saint): One who lives a life of detachment, service, and spiritual pursuit.
11. Tapasvi (Ascetic): One who practices rigorous self-discipline and austerities.
12. Yogi (One in Union): One who has achieved union with the divine through spiritual practice and discipline.
Three Essentials (Avashyak): Bhakti (devotion), Swadhyaya (self-study/scriptural study), and Arpan (offering/giving).
Three Forms of Salutation (Vandan): Satya Vandana (veneration of Truth), Satya Sevak Vandana (veneration of servants of Truth), and Satya Samaj Vandana (veneration of the community of Truth).
Three Forms of Offering (Arpan): Satya Arpan (offering of Truth), Satya Sevak Arpan (offering to servants of Truth), and Satya Samaj Arpan (offering to the community of Truth).
Cultivating Virtues: The chapter emphasizes the importance of cultivating virtues like equanimity, honesty, humility, simplicity, gentleness, forgiveness, labor, and justice.
Importance of Practice: The text underscores that these are not mere philosophical concepts but require consistent practice in daily life.
The Goal of Life: The ultimate aim is to live a life that is not only personally fulfilling but also contributes to the collective well-being and spiritual evolution of humanity.

In essence, "Satyamrut Achar Kand" is a detailed ethical guide that advocates for a life lived in accordance with Ahimsa, Truth, and universal love. It provides a comprehensive framework for individual conduct, societal interaction, and spiritual growth, emphasizing the practical application of principles rather than mere ritualistic observance. The text aims to equip readers with the knowledge and tools to live a meaningful, virtuous, and beneficial life, contributing to a harmonious and prosperous world.