Ratnakarand Shravakachar - Book Summary

This is a comprehensive summary of the Jain text "Ratnakarand Shravakachar" based on the provided pages:

Title: Ratnakarand Shravakachar (The Jewel Box of Laymen's Conduct) Author: Acharya Samantabhadraswami Commentary: Aryika 105 Shri Adimati Manasi (Hindi Commentary) Publisher: Shri Bharat Varshiya Anekanth Vidwat Parishad, Sonagir (M.P.)

Overall Theme:

The "Ratnakarand Shravakachar" is a foundational Jain text that outlines the principles and practices for lay followers (Shravakas) in their pursuit of spiritual liberation (Moksha). It emphasizes the interconnectedness of Right Faith (Samyakdarshan), Right Knowledge (Samyakgyan), and Right Conduct (Samyakcharitra) as the path to Moksha, elucidating how a householder can integrate these principles into their daily life.

Key Concepts and Structure:

The text is structured to guide the householder through the essential aspects of Jain practice, progressing from fundamental principles to detailed observances. The summary highlights the following key areas:

1. Introduction and the Nature of Suffering (Page 2):

The text begins by acknowledging the soul's inherent pure and knowing nature (Jiva).
However, due to an eternal association with karma, the soul becomes attached to passions like attachment (Raga) and aversion (Dvesha), leading to suffering and transmigration in the cycle of birth and death (Samsara).
This suffering is likened to the mythological story of Mandarachal being tossed in the ocean, emphasizing the prolonged torment caused by ignorance and attachment to pleasant and unpleasant things.
Liberation (Moksha) is achieved only through the cessation of karma (Karmamukti).

2. The Path to Moksha: The Three Jewels (Pages 2-3):

The path to Moksha is described as the unity of Right Faith (Samyakdarshan), Right Knowledge (Samyakgyan), and Right Conduct (Samyakcharitra). These are collectively known as the Three Jewels (Ratnatraya) and constitute Dharma (virtuous conduct).
Their opposites – Wrong Faith (Mithyadarshan), Wrong Knowledge (Mithyagyan), and Wrong Conduct (Mithyacharitra) – lead to Samsara and are considered Adharma (unvirtuous conduct).

3. Right Faith (Samyakdarshan) (Pages 3-4, 27-36):

Definition: True faith involves believing in the Paramarthika (Ultimate Reality) Dev (Tattva) – the pure, omniscient, and benevolent beings (Gods), Shastra (Scriptures) – the teachings of the omniscient beings, and Guru (Saints) – the ascetics who embody these teachings.
Characteristics: Right Faith is free from:
- Three Delusions (Trimoodhta): Worship of worldly beings (Lokamoodhta), worship of wrong deities (Devamoodhta), and worship of false ascetics (Gurumoodhta).
- Eight Arrogances (Ashtamada): Pride in knowledge, worship, lineage, birth, strength, wealth, penance, and physical appearance.
Qualities: Right Faith possesses eight limbs (Angas):
- Nisshankita (Freedom from Doubt): Unwavering faith in the teachings and the Tattva.
- Nishankshita (Freedom from Desire): Lack of desire for worldly enjoyments or spiritual attainments beyond what is natural.
- Nirvichikitsa (Freedom from Disgust): Not feeling disgusted by the body's impurities or the seemingly mundane aspects of the path.
- Amoodhdrishti (Correct View): Understanding things as they truly are, without misconceptions.
- Upagrihan (Support/Upholding): Protecting and upholding the faith of others.
- Sthitikaran (Steadfastness): Helping those who falter in their faith to regain it.
- Vatsalya (Affection): Showing kindness and affection towards fellow practitioners and the teachings.
- Prabhavana (Glorification): Propagating the glory of Jainism through virtuous conduct and teachings.
Mahaatmya (Glory): Right Faith prevents rebirth in hells. If hellish lifespan was bound before acquiring Right Faith, one will not go below the first hell. Similarly, one will experience heavenly or pure human/animal births.

4. Right Knowledge (Samyakgyan) (Pages 4-6, 125-148):

Definition: Knowing the reality of the seven Tattvas (Soul, Non-soul, Merit, Demerit, Influx, stoppage, Liberation, Bondage) without doubt, misconception, or incomplete understanding.
Five Types of Knowledge:
- Matigyan (Perceptual Knowledge): Acquired through the senses and mind.
- Shrutgyan (Scriptural Knowledge): Acquired from scriptures, following Matigyan.
- Avadhigyan (clairvoyance): Knowledge of subtle matters within a limited scope.
- Manahparyayagyan (Telepathy): Knowledge of the thoughts of others.
- Kevalgyan (Omniscience): Absolute and complete knowledge of all things, past, present, and future.
Source: Matigyan and Shrutgyan are acquired through effort and study of scriptures (Shruta-abhyaas). Avadhigyan, Manahparyayagyan, and Kevalgyan are innate qualities that manifest with the destruction of their respective karmic coverings.
Importance: Right Knowledge complements Right Faith and is essential for Right Conduct.

5. Right Conduct (Samyakcharitra) (Pages 6-7, 149-198):

Definition: The practice of vows and ethical principles leading to the cessation of passions.
Two Types:
- Nishchaya Charitra (Inward Conduct): Immersion in one's pure, soul-nature.
- Vyavahara Charitra (Outward Conduct): Abstinence from the five great sins (Pancha Mahavratas): Violence (Ahimsa), Falsehood (Satya), Stealing (Asteya), Celibacy/Chastity (Brahmacharya), and Possessions (Aparigraha).
For Householders (Grahastas):
- Vikal Charitra (Partial Conduct): Practicing the vows in a limited way.
- The Twelve Vows (Dwadasavrata):
  - Five Great Vows (Pancha Mahavrata) in partial form (Anuvratas): Partial abstinence from violence, falsehood, stealing, celibacy, and possessions.
  - Three Qualities Vows (Guna Vratas): Restraining sensual pleasures and actions that lead to increased sin. These are:
    - Digvrata (Directional limitations)
    - Anarthadandavirati (Abstinence from purposeless sinful acts)
    - Bhogopabhogaparimanavirati (Limitation of consumption of edibles and enjoyable objects)
  - Four Education Vows (Shiksha Vratas): Vows taken to progressively move towards monastic conduct. These are:
    - Deshavakashika (Limitation of space and time)
    - Samayika (Equanimity for a specific duration)
    - Proshadhopavasa (Fasting on specific days)
    - Vaiyavrittya (Service to saints)
For Monastics (Munis):
- Sakala Charitra (Complete Conduct): Complete and absolute renunciation of all sins.

6. The Twelve Vows in Detail (Pages 153-187): The text then elaborates on each of the twelve vows, explaining their definitions, the respective minor transgressions (Atichara), and illustrating them with stories of exemplary individuals from Jain tradition (e.g., Anjan Chora for Nisshankita, Anantmati for Nishankshita, etc.). This detailed explanation is crucial for understanding the practical application of these principles in a lay person's life.

7. The Importance of Samyakcharitra (Pages 246-317):

Charitra's Role: Right Conduct is the direct means to overcoming karma.
Progression: The twelve vows are presented as a gradual path, with Shiksha Vratas serving as a training ground for higher spiritual practices.
Illustrative Examples: The stories of great individuals who observed these vows exemplify their transformative power.

8. The Final Goal: Moksha (Pages 300-311):

Sallkhana (Holy Fast unto Death): The text describes Sallkhana as a voluntary fasting practiced during times of severe hardship (untreatable illness, famine, old age, or unbearable suffering) and initiated with proper understanding and practice of the preceding vows. It is performed for the sake of Dharma, not for personal escape or spite.
Results of Right Conduct: The ultimate result of practicing these vows, especially through proper Sallkhana, leads to the attainment of Moksha, characterized by:
- Nihshreyas (Liberation): Freedom from birth, death, old age, disease, sorrow, fear, and all forms of suffering. It is eternal bliss, pure consciousness, and infinite knowledge.
- Abhyudaya (Prosperity): In the interim, the virtuous conduct leads to heavenly births and elevated status in human realms, which are considered temporary enjoyments but are still considered beneficial compared to suffering.

9. Author and Commentary:

Acharya Samantabhadraswami: A highly revered Digambara Jain Acharya, known for his scholarship in various fields and his profound contributions to Jain philosophy and literature. His works are considered authoritative.
Aryika 105 Shri Adimati Manasi: The commentator who provided the Hindi explanation, making the text accessible to a wider audience.

In Essence:

"Ratnakarand Shravakachar" serves as a practical guide for Jain householders. It demonstrates how even within the framework of worldly life, one can cultivate spiritual merit through the disciplined practice of vows, knowledge, and faith, ultimately leading towards the liberation of the soul. The text emphasizes that true progress lies in internal purity and righteous conduct, irrespective of external circumstances.