Ratnakar Pacchisi Bhas

Here's a comprehensive summary of the provided Jain text, "Ratnakar Pacchisi Bhas," in English:

Book Title: Ratnakar Pacchisi Bhas (Interpretation/Commentary on Ratnakar Pacchisi) Author(s): Suyashchandravijay, Sujaschandravijay (Editors/Compilers) Publisher: ZZ_Anusandhan Source: Jain Education International (for private and personal use only) Original Work: Ratnakar Panchavimshika (Sanskrit) by Muni Ratnakarsuri Interpreting Author: Kavi Devchandji

This document presents a Gujarati translation and commentary on the Sanskrit work "Ratnakar Panchavimshika" by Muni Ratnakarsuri. The commentary is attributed to Kavi Devchandji. The editors, Munisujasachandra and Suyashchandravijay, describe Kavi Devchandji as a great yogi who reached the highest stages of self-knowledge and produced profound devotional verses.

Key Aspects of the Text:

• Origin and Purpose: The original Sanskrit work, "Ratnakar Panchavimshika," was composed by Muni Ratnakarsuri to critically examine flaws and shortcomings before the esteemed Lord Adijin. Kavi Devchandji, in turn, created this "Ratnakar Panchavimshika Bhas" as a Gujarati verse translation of the sentiments expressed in the original Sanskrit verses.

• Content Breakdown:

  • The work comprises a total of 34 verses.
  • The first 28 verses are a translation of the sentiments found in the original Sanskrit work.
  • The subsequent verses (from verse 29 onwards) highlight specific "atichars" (faults or transgressions) against Jain principles. These include:
    • Misrepresenting Jain teachings: Stating something contrary to the Jain doctrine.
    • Pride through the epithet 'Tattvaprarupak' (Expounder of Truth): Arrogance stemming from claiming to be an authority on Jain philosophy.

• Biographical and Editorial Notes:

  • The text mentions that considerable literature exists on the life and works of Devchandji, and interested readers are advised to consult those resources.
  • At the end of the work, Devchandji has recorded his guru lineage (guru parampara).
  • A glossary of some Gujarati words used in the text is provided on page 1, with some words marked with question marks indicating uncertainty about their exact meaning or usage in this context (e.g., "Chumph" for satisfaction, "Kar" for prison, "Aashchar" for surprise).

• Summary of Devchandji's Verses (Devotional Confession and Repentance): The verses themselves are a profound expression of self-reflection and repentance from the perspective of Kavi Devchandji. He addresses the "Jagatguru" (World Teacher) and confesses his failings and errors throughout his numerous lives:

  • Adoration of the Guru: He begins by revering the "Jagatguru" as the source of all existence, the remover of worldly disease, and the embodiment of virtues.
  • Confession of Ignorance and Misunderstanding: He admits to speaking with simplistic intent but humbly requests forgiveness for his imperfections.
  • Childhood Misunderstandings: He acknowledges that even as a child, though called Jain, he didn't truly understand the path. True understanding, he says, comes from genuine repentance and expressing one's inner feelings.
  • Wasted Lives: He laments how his lives were spent fruitlessly, without truly understanding the essence of Jainism, and without striving for self-welfare, despite engaging in rituals like charity, virtuous conduct, austerity, and contemplation.
  • Internal Enemies: He confesses to being consumed by the fire of anger, the disease of attachment (lobha-moha), and embracing pride and deceit, which prevented him from properly serving the supreme beings (Paramesthi).
  • Lack of True Happiness: He expresses regret for not finding true happiness in this life or previous lives, and for his mind being hard like a vajra, unresponsive to the divine presence.
  • Loss of the Jewel of Righteousness: He laments losing the rare opportunity of the Three Jewels (Samyak Darshan, Samyak Gyan, Samyak Charitra) due to his own laziness and wonders where to seek help.
  • Misuse of Knowledge and Renunciation: He criticizes the tendency to be attracted to worldly pleasures and to teach for the sake of pleasing others rather than for true spiritual liberation. He acknowledges the difficulty of imparting true teachings when one's own mind is not pure.
  • Sensual Indulgences: He confesses to succumbing to lust, the sight of other women, and being captivated by their beauty, lamenting that even the water of scripture could not wash away these desires.
  • Unnecessary Pride: Despite lacking virtues or authority, he confesses to harboring pride in the world.
  • Continued Worldly Desires: He observes that while opportunities diminish with each moment, his faults do not, and even as his youth passes, his attachment to worldly pleasures persists.
  • Neglect of Jain Dharma: He acknowledges having sought worldly sustenance and protection, but lamentably failed to embrace Jain Dharma, falling prey to the delusion of attachment.
  • Failure to Grasp the Truth: He admits to not truly understanding the principles of soul, karma, rebirth, and liberation, and being led astray by foolish pronouncements, failing to accept the illuminating Sun of Omniscience (Keval Gyan).
  • Neglect of Devotional Practices: He confesses to not worshipping the worthy ones, performing Jin Puja, or observing the vows of monks and lay followers, leading to a life of spiritual regret.
  • Attachment to False Pleasures: He describes people who, while touching the bliss of Jain Dharma, are drawn to sensual pleasures, calling them foolish beings attracted to illusory objects.
  • Ignorance of True Value: He acknowledges not realizing that worldly pleasures are diseases, wealth is like poverty, and women are like the gates to hell, failing to consider these consequences.
  • Failure to Uphold Jain Conduct and Help Others: He admits to not practicing the conduct of ascetics, not helping others, and not contributing to the upliftment of the faith, thus losing the essence of life.
  • Inability to Tolerate Others and Lack of Detachment: He confesses to being unable to tolerate harsh words, not developing detachment through association with children, and not finding joy in spirituality, questioning how he will achieve renunciation from the cycle of birth and death.
  • Regret for Past Actions: He laments not embracing dharma in past lives, and finding even present spiritual practices difficult due to attachment to worldly life, leading to the destruction of his spiritual merit.
  • Shame in Presenting Himself: He feels ashamed to present himself before the Lord, knowing His omniscience about his past, present, and future, and recognizing that his liberation depends on the Lord's refuge.
  • Criticism of Misrepresentation and Worldly Desires: He criticizes those who falsely misrepresent Jain teachings and those who, driven by the desire for fame and sensory pleasures, waste their time.
  • Focus on True Knowledge and Arrogance: He highlights the importance of seeking true knowledge and criticizes those who, out of arrogance as "tattvaprarupak," spread worldly illusions.
  • Plea for Compassion: He appeals to the compassionate Lord, stating that there is no one as benevolent as Him and asking who else can be a source of mercy for someone like himself.
  • Tribute to Rishabhdev and Ratnakarsuri: He praises Lord Rishabhdev, the ornament of Shatrunjay, and the worthy Ratnakarsuri, whose hymns lead to pure right-faith (samkit).
  • Final Invocation: He concludes by invoking the virtues of the Lord – knowledge, perception, conduct, and energy – the treasure of supreme happiness, and mentions the lineage of Jinchandra, Nabhinandanandan, and Upaadhyaya Shri Deepchand, with Gani Devchand as his disciple, praying for auspiciousness for all beings.

In essence, "Ratnakar Pacchisi Bhas" is a devotional and penitential work where Kavi Devchandji, through his Gujarati verses, expounds upon the faults and errors confessed in the original Sanskrit work, while also reflecting on his personal spiritual journey and shortcomings, all with a deep sense of reverence for the Jain Tirthankaras and his gurus.