Ratnakar Panchvinshatika Vrutti

Here's a comprehensive summary of the Jain text "Ratnakar Panchvinshatika Vrutti" by Sadhvi Samaypragnashreeji, based on the provided pages:

Book Title: Ratnakar Panchvinshatika Vrutti Author: Sadhvi Samaypragnashreeji (commentary by Shri Kanakakushalgani) Publisher: ZZ_Anusandhan

Introduction and Context:

The text is a commentary (Vrutti) on the renowned Sanskrit composition, "Ratnakar Panchvinshatika," by Acharya Shri Ratnakarsuri Maharaj. This original work is well-known and accepted within the Jain community, with translations and adaptations available in various languages. The commentary being published here is by Shri Kanakakushalgani, believed to have been composed in the 17th century, and is being published for the first time as it was previously unpublished. The commentary is based on a single manuscript copy that was found and has been edited with care, acknowledging potential errors that scholars may correct. A significant feature of this commentary is the inclusion of a "Tabarth" (meaning in Gujarati) at the end of each verse, making it accessible. The manuscript of this commentary was written in Palanpur in the year 1810.

Summary of the Commentary's Content (Verse by Verse Analysis):

The provided text begins with the invocation and commentary on the first few verses of the "Ratnakar Panchvinshatika." The commentary systematically breaks down each Sanskrit verse, explaining the meaning of individual words and the overall sentiment. Here's a breakdown of the themes and content covered in the initial verses:

• Verse 1 (Shreyah Shrīyāṃ Maṅgala): This verse is an invocation praising the Omniscient Lord (Sarvajña). It highlights His attributes:

  • The abode of auspiciousness and prosperity.
  • Whose lotus feet are bowed to by kings and gods.
  • Omniscient, the most excellent among all.
  • The treasure of all knowledge and arts.
  • It prays for His eternal victory. The commentary elaborates on these epithets, explaining the compound words and their significance in describing the Tirthankara.

• Verse 2 (Jagatrayādhāra): This verse addresses the Lord as the support of the three worlds (heaven, earth, and underworld). It further praises Him as:

  • An embodiment of compassion (kripāvatāra).
  • A physician for the incurable diseases of the cycle of birth and death (durdvār saṃsāravikāravaidya).
  • The Vitrāga (one who is free from attachment and aversion). The speaker expresses a desire to communicate something, acknowledging their own ignorance or naivety. The commentary explains the profound meanings of these descriptions.

• Verse 3 (Kiṃ Bālalīlākalito): The speaker questions whether the Lord, like a child playing, speaks without hesitation before His parents. They then express their intention to truthfully reveal their inner feelings and state of mind before the Lord, despite their own shortcomings. The commentary delves into the meaning of a child's uninhibited speech and the speaker's desire for honest self-expression.

• Verse 4 (Dattaṃ Na Dānaṃ): This verse is a confession of the speaker's past failures. They lament that they:

  • Did not perform charity (dāna).
  • Did not practice good conduct or discipline (śīla).
  • Did not undertake austerities (tapas).
  • Did not cultivate pure thoughts or intentions (śubho na bhāvo). They feel their life has been wasted in vain. The commentary highlights the regret and self-criticism in this verse.

• Verse 5 (Dagdho'gninā Krothamayena): The speaker describes being afflicted by various negative emotions and passions:

  • Burned by the fire of anger (krodhamayena agninā).
  • Bitten by the serpent of greed (lobhākhyamahoragēṇa).
  • Swallowed by the python of ego or pride (abhimānāgajareṇa).
  • Bound by the net of delusion or deceit (māyājālena). They question how they can possibly worship the Lord in such a state. The commentary explains the destructive nature of these vices.

• Verse 6 (Kṛtaṃ Mayā'mutra Hitaṃ Na Cēha): This verse expresses regret for not having done good deeds in the afterlife (paraloka) and not finding happiness in this life (iha loke'pi). The speaker feels that their birth has been merely to fill the quota of existence, as if their lives are just part of a count. The commentary emphasizes the sorrow and feeling of existential futility.

• Verse 7 (Manye Mano Yanna Manojñavr̥ttaṃ): The speaker feels that their mind has not been attracted to the nectar-like radiance of the Lord's face, which is described as a source of great bliss. They confess that their mind has remained hard, like stone, even when exposed to this divine essence. The commentary contrasts the Lord's effulgent grace with the speaker's unyielding and uninspired mind.

• Verse 8 (Tvattaḥ Suduḥprāpamidaṃ Mayāptaṃ): The speaker acknowledges having obtained the three jewels (Ratnatraya – right faith, right knowledge, right conduct) from the Lord, which are incredibly difficult to attain. However, they lament that due to carelessness and the slumber of negligence (pramādanidrāvaśataḥ), they have lost this precious attainment. They question whom they should cry out to for help in this predicament. The commentary highlights the fragility of spiritual attainment and the impact of negligence.

• Verse 9 (Vairāgyaraṅgaḥ Paravañcanāya): The speaker admits to pursuing their actions with superficial motives:

  • Their interest in detachment (vairāgyaraṅgaḥ) was for deceiving others (paravañcanāya).
  • Their religious sermons (dharmopadeśo) were for pleasing people (janarañjanāya).
  • Their study of scriptures and knowledge (vidyā'dhyayanaṃ) was for arguments and debates (vādāya). They feel that their endeavors have become a source of ridicule. The commentary reveals the hollowness of their past spiritual and intellectual pursuits.

• Verse 10 (Parāpavādēna Mukhaṃ Sadoṣaṃ): The speaker confesses to having defiled themselves through their actions:

  • Their face has become blameworthy (sadoṣaṃ) due to slander and false accusations against others (parāpavādēna).
  • Their eyes are stained by looking at other people's wives with desire (parastrījanavīkṣaṇēna).
  • Their mind is corrupted by contemplating the misfortune of others (parāpāyavicin̄tanēna). They question their future state and how they will turn out. The commentary emphasizes the moral corruption stemming from negative thoughts and actions towards others.

• Verse 11 (Viḍambitaṃ Yat SmaraGhasmarārtti): The speaker admits that their inherent nature was debased (viḍambitaṃ) by the torment of lust and desire (smaraghasmarārttidāvaśāt). Due to being blinded by sensory pleasures (viṣayāndhalēna), they felt ashamed and revealed their fallen state to the Lord. They acknowledge that the Omniscient Lord knows everything inherently. The commentary highlights the internal struggle against lust and the shame associated with spiritual downfall.

• Verse 12 (Dhvastō'nyamantraiḥ Paramēṣṭimantraḥ): The speaker laments the deviation from the true path:

  • The supreme mantra (Paramēṣṭi mantra – Namōkāra Mantra) was disregarded in favor of other mantras (dhvastō'nyamantraiḥ).
  • The teachings of the scriptures (āgamōktiḥ) were rejected due to the influence of false scriptures and teachings (kuśāstra vākyaiḥ).
  • They desired to perform actions but were led astray by the company of false deities (ku dēvasaṅgāt). They confess that their intellect has been confused. The commentary points out the spiritual confusion caused by deviating from the true Jain path and associating with incorrect philosophies.

• Verse 13 (Vimucya Dr̥glakṣagataṃ Bhavantaṃ): The speaker confesses to being foolish (mūḍhadhiyā) and having focused on the illusory worldly pleasures (vimucya) instead of meditating on the Lord (bhavantaṃ dhyātā). They were captivated by the sensual displays of others, such as side glances, breasts, navels, and hip regions (kaṭāṭīyāḥ sudr̥śāṃ vilāsāḥ). The commentary highlights the misguided focus on worldly attractions instead of spiritual devotion.

• Verse 14 (Lōlēkṣaṇāvaktranirīkṣaṇēna): The speaker admits that a trace of attachment (rāgalavō) to the face of women with restless eyes (lōlēkṣaṇāvaktranirīkṣaṇēna) became ingrained in their mind. Despite being cleansed in the ocean of pure doctrines (śuddhasiddhānta-payōdhimadhye), this attachment remained. They question the reason for this persistent flaw to the Tirthankara. The commentary questions the efficacy of pure doctrines if attachment still lingers.

• Verse 15 (Anaṅga Na Caṅga Na Gaṇō Guṇānāṃ): The speaker feels they lack:

  • A beautiful body (aṅga na caṅgaṃ).
  • A collection of virtues (guṇānāṃ gaṇō).
  • Any pure artistic or refined enjoyment (nirmalaḥ kōpi kalāvilāsaḥ).
  • Any radiant power or authority (sphuratpradhāna prabhuta cāpi). Despite all these lacks, they are still driven by ego (ahaṅkārakarthitō'ham). The commentary emphasizes the lack of positive qualities and the persistence of ego.

• Verse 16 (Āyurgalatyāśu Na Pāpabuddhi): The speaker describes their sad state:

  • Their lifespan is quickly passing (āyurgalatyaśu), but their sinful mind (pāpabuddhi) does not leave.
  • Youth has passed (gataṃ vayō), but the desire for worldly pleasures (viṣayābhilāṣaḥ) has not diminished.
  • They made efforts in medicine (bhaiṣajyavidhau) but not in Dharma (dharma). They acknowledge the great delusion caused by their ignorance (mahāmōha viḍambanā). The commentary points out the misplaced priorities and the persistence of worldly desires even as life wanes.

• Verse 17 (Nātmā Na Puṇyaṃ Na Bhavō Na Pāpaṃ): The speaker confesses to a lack of conviction and the influence of negative forces:

  • They did not understand the true nature of the soul (ātmā), the importance of merit (puṇya), the cycle of rebirth (bhava), or the consequence of sin (pāpa).
  • They listened to the harsh words of wicked people (viṭā naṃ kaṭugīrapi).
  • Even in the presence of the Lord, who is like the sun of pure knowledge (kevalārka), and in clear circumstances, they did not internalize the truth. They curse themselves for their lack of discernment. The commentary highlights the failure to grasp fundamental truths due to external negative influences.

• Verse 18 (Na Dēvapūjā Na Ca Pātr̥pūjā): The speaker lists their failures in religious practices:

  • Did not perform worship of deities (Dēvapūjā).
  • Did not perform worship of worthy beings (Pātr̥pūjā - usually referring to ascetics or deserving individuals).
  • Did not observe the vows of a householder (śrāvadharmā).
  • Did not follow the path of ascetics (sādhudharmaḥ). Despite obtaining this human birth, they feel their actions have been like weeping in a desolate forest (araṇyavilāpatulyam), rendering their efforts futile. The commentary emphasizes the missed opportunities for spiritual merit.

• Verse 19 (Cakrē Mayā'sasvapi Kāmadhēnu): The speaker expresses that they desired things that were not even real (asvapi) – like the mythical wish-fulfilling cow (Kāmadhēnu), the celestial wish-fulfilling tree (Kalpadru), and the wish-fulfilling jewel (Chintāmaṇi). However, they did not focus their desires or efforts on the Jain Dharma, which clearly grants ultimate happiness (sphuṭaśarmadē'pi). They ask the Lord to witness their foolishness (vimūḍhabhāvam). The commentary highlights the misplaced desires and the neglect of the path to liberation.

• Verse 20 (Sadbhōgalīlā Na Ca Rōgakīlā): The speaker confesses to having no mindful thoughts about meaningful things:

  • They did not contemplate the play of noble enjoyments (sadbhōgalīlā).
  • They did not consider the cessation of diseases (rōgakīlā).
  • They did not think about the acquisition of wealth (dhanāgamō) or the inevitability of death (nidhanāgamashca).
  • They did not contemplate their wives (dārā) or the prisons of hell (naraksya kāra). They admit that this foolishness was a constant state. The commentary points out the lack of foresight and mindfulness regarding important life aspects.

• Verse 21 (Sthitaṃ Na Sādhōr̥di Sādhuvr̥ttyā): The speaker regrets their life's failures:

  • They did not reside in the heart of a virtuous person (sādhōr̥di) through virtuous conduct (sādhuvr̥ttyā).
  • They did not earn fame through acts of kindness or philanthropy (parōpakārānn yashō'rjanaṃ).
  • They did not perform duties like the restoration of temples (tīrthōddharaṇādi kr̥tyaṃ). They conclude that their life has been wasted in vain. The commentary reiterates the regret for missed opportunities to contribute to spiritual and community well-being.

• Verse 22 (Vairāgyaraṅgō Na Gurūditēṣu): The speaker acknowledges a lack of inner spiritual progress:

  • They did not develop a sense of detachment (vairāgyaraṅgō) even when hearing the teachings of their Guru (gurūditēṣu).
  • They did not find peace in the words of wicked people (durjanānāṃ vacanēṣu śāntiḥ).
  • They had no spiritual insight or understanding (adhyātmalēśō). They question how they will ever cross the ocean of existence (bhavābdhiḥ). The commentary highlights the absence of spiritual inclination despite exposure to teachings and the lack of peace even in adverse influences.

• Verse 23 (Pūrvē Bhavē'kāri Mayā Na Puṇyaṃ): The speaker declares that they did not perform good deeds in past lives (pūrvē bhava), nor will they do so in future lives (āgāmijanmanyapi). They explain this by stating that their present state (yadi dr̥śō'haṃ) is a result of their past actions, and they foresee a continuation of this pattern. They address the Lord as the master of the three phases of existence (bhūtōdbhavadbhāvibhavatrayīśa). The commentary explains the concept of karma and its impact across lifetimes.

• Verse 24 (Kiṃ Vā Mudhā'haṃ Bahudhā Sudhābhuk): The speaker, addressing the Lord as the revered one who consumes nectar (sudhābhuk pūjya), questions why they should needlessly elaborate their past conduct. They feel it is unnecessary because the Lord, as the revealer of the nature of the three worlds (trijagat svarūpanirūpakaḥ), already knows everything about their actions. The commentary emphasizes the omniscience of the Lord and the futility of trying to explain one's deeds to Him.

• Verse 25 (Dīnōddhāra Dhurandharastvadapara): This is the concluding verse, a prayer for liberation. The speaker appeals to the Lord, acknowledging Him as:

  • The one who lifts the distressed (dīnōddhāra dhurandhara).
  • The only one deserving of compassion (kr̥pāpātraṃ).
  • The Lord of Jinās (Jiṇēśvara). They admit that they do not ask for worldly wealth or possessions (śriyaṃ). Instead, they earnestly pray for the "jewel of good knowledge" (sadbōdhiratnaṃ) which leads to liberation (śiva). They invoke the Lord's auspiciousness and the auspicious jewel. The commentary highlights the ultimate aspiration for spiritual wisdom leading to liberation. It also reveals that the author of the original verses was Shri Ratnakarsuri.

Overall Theme:

The "Ratnakar Panchvinshatika Vrutti" is a profound work that delves into the speaker's deep remorse and self-reflection regarding their past spiritual failures, worldly attachments, and egoistic tendencies. It's a powerful confession of sins and a sincere plea for divine guidance and ultimate liberation. The commentary meticulously explains the Sanskrit verses, making them accessible and highlighting the philosophical and ethical teachings of Jainism. The inclusion of the Gujarati "Tabarth" further enhances its accessibility to a wider audience.