Pravachana Ratna Chintamani 3

Here's a comprehensive summary of the Jain text "Pravachana Ratna Chintamani 3" by Kanjiswami, based on the provided Gujarati text and its implied content:

Book Title: Pravachana Ratna Chintamani Part 3 Author: Param Pujya Gurudev Shri Kanji Swami Publisher: Shri Kundkund-Kahan Digambar Jain Trust Subject: Discourses on Shri Niyamsara Paramagama by Param Pujya Gurudev Shri Kanjiswami. Section Covered: Vyavahar Charitra Adhikar (Chapter on Conduct in Practice) Specific Content: Gathas 56 to 76 (including commentary and associated shlokas)

Overall Theme:

This volume presents Kanjiswami's discourses on the Niyamsara, focusing on the practical conduct (Vyavahar Charitra) as described in Jain scriptures. The core theme is to elucidate the practical aspects of Jain discipline, often referred to as 'Vyavahar', within the context of the ultimate spiritual reality, 'Nishchay' (the Absolute Truth). Kanjiswami emphasizes that understanding and practicing Vyavahar, even with its inherent worldly implications, is a necessary step towards realizing the Nishchay and achieving liberation.

Key Concepts and Summaries of Content (Based on Gatha Numbers and Discourse Points):

The provided text covers Gathas 56 through 76, focusing on the practical aspects of Conduct (Charitra) within the Jain path. Here's a breakdown of the covered topics:

• Gatha 56 (and Shlok 76):

  • Focus: The nature of Ahimsa Vrata (Vow of Non-violence) in Vyavahar.
  • Summary: Ahimsa, in its practical sense, involves understanding the different classifications of beings (based on their kula, yoni, jiv-sthan, margana-sthan, etc., as explained in Gatha 42). Knowing these classifications allows for the effort (prayatna) to abstain from violence. This effort, even if it doesn't result in the immediate non-occurrence of death for beings, is the essence of the first vow (Ahimsa Vrata). The text clarifies that this is Vyavahar Ahimsa, distinct from the Nishchay Ahimsa of pure non-attachment. The discourse stresses that this effort and renunciation of harmful intentions is crucial. It also touches upon the concept of "protection" (raksha) in relation to living beings, explaining it as the effort to avoid harmful consequences, ultimately stemming from protecting one's own inner state from harmful passions.

• Gatha 57 (and Shlok 77):

  • Focus: The nature of Satya Vrata (Vow of Truthfulness) in Vyavahar.
  • Summary: Satya Vrata in Vyavahar involves abstaining from speech that is born of attachment, aversion, or delusion, particularly focusing on speech that is deceitful (mrusha). The discourses emphasize that the intention behind speech is paramount. Those who are "Aasanna Bhavyas" (those whose liberation is imminent) practice this by refraining from such deceitful speech, understanding that even such subtle forms of untruth are contrary to the path. The text highlights the beneficial results of speaking truth, including worldly respect and celestial enjoyments, while also reminding that ultimately, the pursuit is for spiritual liberation.

• Gatha 58 (and Shlok 78):

  • Focus: The nature of Asteya Vrata (Vow of Non-stealing) in Vyavahar.
  • Summary: This involves refraining from the desire and action of taking what does not rightfully belong to oneself. The discourse explains this in the context of finding lost or abandoned items in villages, cities, or forests. The muni, despite seeing these items, must not develop the intention to take them. This practice of refraining from the desire to possess what is not theirs is considered the third vow. The text also mentions that practicing pure non-stealing leads to accumulation of spiritual wealth (ratna) and contributes to worldly prosperity and eventual liberation.

• Gatha 59 (and Shlok 79):

  • Focus: The nature of Brahmacharya Vrata (Vow of Chastity/Celibacy) in Vyavahar.
  • Summary: This vow, in its practical aspect, involves refraining from lustful thoughts and actions related to women. It means renouncing the desire and fixation arising from observing the opposite sex, and controlling the mind from succumbing to sexual urges, even when the 'Purushaveda' (a type of subtle desire) is active. The emphasis is on maintaining inner purity and controlling the mind's tendencies towards sensual pleasures. The text explains that this requires detachment from worldly attractions and a focus on the true nature of the self.

• Gatha 60 (and Shlok 80):

  • Focus: The nature of Aparigraha Vrata (Vow of Non-possession/Non-attachment) in Vyavahar.
  • Summary: This is the fifth vow, and it involves the complete renunciation of all possessions, both external (like clothes, utensils) and internal (like attachment, ego, kashayas). This renunciation is described as being done with a feeling of non-dependence (nirapekshabhavana). The discourses highlight that this is practiced by those who bear the 'burden of conduct' (charitra no bhar), implying those who are deeply committed to the Jain path. The text further clarifies that true non-possession is rooted in the understanding of the self as non-possessing and detached, leading to the ultimate state of liberation. It also explains the concept of 'Parampare Hetu' (indirect cause) for liberation through Vyavahar, indicating that these practices, when undertaken with right understanding, pave the way for Nishchay.

• Gathas 61-63 (and Shlokas 81-86):

  • Focus: The five Samitis (Carefulness/Disciplined Movement) and the concept of Gupti (Control) in Vyavahar.
  • Summary: These gathas and their accompanying explanations delve into the practical rules of conduct related to movement and other actions.
    • Samitis (Gatha 61, Shloka 81-84): This covers Irya Samiti (careful movement), Bhasha Samiti (careful speech), Eshana Samiti (careful eating/alms-taking), Adan Nikshepan Samiti (careful handling of articles), and Utsarg Samiti/Pratishthapan Samiti (careful disposal of waste). The discourses explain these Samitis in both their Vyavahar (practical) and Nishchay (absolute) aspects. For example, Irya Samiti is not just about looking where one steps but also about maintaining inner equanimity and detachment from worldly activities. Bhasha Samiti involves refraining from harmful speech, while Nishchay Bhasha Samiti is the transcendence of all speech-related thoughts. Similarly, Eshana Samiti relates to pure, blameless alms-taking, but ultimately points to the self's inherent lack of need for external sustenance. The discourses highlight the importance of purifying one's actions and intentions, emphasizing that these practical observances are expressions of the underlying spiritual purity and detachment.
    • Gupti (Gatha 66-70): These cover Mano Gupti (control of mind), Vachan Gupti (control of speech), and Kaya Gupti (control of body). The discourses differentiate between Vyavahar Gupti (controlling harmful thoughts, speech, and actions) and Nishchay Gupti (the inherent state of the soul's complete detachment from all worldly activities and passions). Kanjiswami explains that true Gupti lies in the soul's inherent nature of being free from mental, verbal, and physical distractions and passions, and that these practical controls are expressions of that ultimate reality.
    • Gatha 70 (Shlok 91-95): Focuses on Kaya Gupti (Control of Body). It explains Kaya Gupti as refraining from harmful bodily actions like binding, cutting, killing, contracting, or expanding. However, the deeper meaning lies in the renunciation of all bodily modifications and the dwelling in the pure, undisturbed state of the self, which is the true 'Kaya-utsarg' (renunciation of the body-related notions).

• Gatha 71 (Shlokas 96-100):

  • Focus: The nature of Arihant Bhagwan.
  • Summary: This section describes the attributes of an Arihant, the liberated beings who still have a physical form. They are characterized by the destruction of four types of karma (Ghati Karma), possess infinite knowledge, perception, strength, and bliss (Ananta Chatushtaya), and are adorned with thirty-four types of divine perfections (Atishayas). The discourses highlight their detached nature, their role as teachers of the Dharma, and their ultimate state of purity and perfection. The text also contrasts the external manifestations of Arihants with the internal spiritual reality, emphasizing that true understanding comes from recognizing the soul's inherent purity.

• Gatha 72 (Shlokas 101-103):

  • Focus: The nature of Siddha Bhagwan.
  • Summary: This describes the liberated souls (Siddhas) who have transcended all forms of karma and possess eight supreme qualities (Ananta Chatushtaya). They reside in the highest realm of the universe (Lokagraha) and are eternal and pure. The discourses emphasize their state of absolute bliss, omniscience, and omnipotence, achieved through the annihilation of all karmic bonds and the realization of their true self. The concept of 'Nitya Shuddha' (eternally pure) is central to understanding the Siddha state.

• Gatha 73 (Shlokas 104-106):

  • Focus: The nature of Acharya.
  • Summary: The discourses describe the Acharyas as highly accomplished spiritual preceptors who embody the five cardinal conduct principles (Pancha Achara). They are masters of the scriptures and possess profound spiritual wisdom. They are described as fearless, calm, virtuous, and deeply knowledgeable, guiding others towards spiritual realization. The text emphasizes their detachment from worldly affairs and their complete absorption in the self.

• Gatha 74 (Shloka 105):

  • Focus: The nature of Upadhyaya.
  • Summary: Upadhyayas are presented as spiritual teachers who are proficient in imparting the teachings of the Jinas (Tirthankaras). They possess the triple gem of right faith, knowledge, and conduct (Rattnatraya) and are free from desire (nishkankha). They are described as the source of spiritual wisdom and are dedicated to guiding others towards liberation through their teachings.

• Gatha 75 (Shloka 106):

  • Focus: The nature of Sadhu (Monk).
  • Summary: The discourses define true Sadhus as those who are liberated from all worldly activities and attachments (Vyavahar Viramukta). They are steadfast in their practice of the four-fold observance (chaturvidha aradhana) and are free from internal and external possessions (Nirgrantha) and delusions (Nirmoha). The emphasis is on their complete renunciation and unwavering dedication to spiritual practice.

• Gatha 76 (Shlok 107):

  • Focus: The conclusion of the Vyavahar Charitra Adhikar and the introduction to Nishchay Charitra.
  • Summary: This concluding gatha summarizes that the conduct described in this chapter (Vyavahar) is based on the practical manifestation of spiritual truths. It then points forward to the next section, which will discuss the higher, absolute aspect of conduct, Nishchay Charitra. The text highlights that while Vyavahar is important, the ultimate goal is to realize the Nishchay, the inherent pure nature of the soul.

Overall Contribution and Style:

Kanjiswami's discourses, as presented in this volume, are known for their clarity, depth, and practical application of Jain philosophy. He masterfully breaks down complex scriptural concepts into understandable terms, often using analogies and direct explanations to illustrate the path to spiritual liberation. The emphasis on the distinction and interplay between Vyavahar and Nishchay is a hallmark of his teachings, guiding the listener from the observable practices to the subtle inner realization. The text serves as a valuable guide for spiritual aspirants seeking to understand and implement the principles of conduct in their lives, leading them towards the ultimate goal of Moksha.