Ratnakarandak Shravakachar - Book Summary

Based on the provided text, here is a comprehensive summary of the Jain text "Ratnakarandak Shravakachar":

Book Title: Ratnakarandak Shravakachar (also referred to as Upasakadhyayana) Author: Samantbhadracharya Commentary Author: Prabhachandracharya Publisher: Shri Digambar Jain Swadhyay Mandir Trust, Songadh (Saurashtra)

Overall Purpose: The Ratnakarandak Shravakachar is a seminal Jain text that meticulously outlines the duties and conduct expected of a lay follower (Shravaka) in the Digambar Jain tradition. It serves as a guide for lay Jains seeking to progress on the path to spiritual liberation, detailing the principles and practices necessary for ethical living and spiritual development. The text emphasizes the importance of the Three Jewels (Samyakdarshan, Samyagjnana, and Samyakcharitra) as the foundation of dharma and details the specific observances and virtues for lay followers.

Structure and Content:

The text is structured into several sections, covering various aspects of Jain practice for lay followers. The commentary by Prabhachandracharya provides detailed explanations of the original verses. The summary below is based on the chapter divisions and topics covered:

I. Mangalacharan and Pledge (Pages 12-17):

Invocation: The text begins with an invocation to Lord Vardhaman (Mahavir), the last Tirthankara, praising his omniscience and salvific knowledge.
Statement of Purpose: The author, Samantbhadracharya (through his commentary by Prabhachandracharya), pledges to explain the "Ratnakarandak Shravakachar," a scripture that protects the precious jewels of right faith, knowledge, and conduct.
Definition of Dharma: Dharma is defined as that which destroys karma and leads beings from worldly suffering to supreme happiness. It is emphasized that true dharma resides within the soul's nature, not in external rituals or objects. The text highlights the "Samyak Dharma" (true dharma) as the path to liberation, contrasted with superficial or mistaken practices.

II. Samyagdarshan (Right Faith) and its Aspects (Pages 17-48):

Core Definition: Samyagdarshan is described as unwavering faith in the true principles (Tattvas) of reality, which are embodied by the Arihants (Tirthankaras), the scriptures (Agam), and the virtuous ascetics (Acharya, Upadhyay, Sadhu).
Three Mūḍhatā (Delusions) to Avoid: The text details the three types of delusions that hinder right faith:
- Lokamūḍhatā (Worldly Delusions): Believing in meaningless rituals like bathing in rivers and oceans for spiritual merit, creating mounds of sand and stones, self-immolation, or entering fire, all done with the mistaken belief that these actions lead to spiritual progress.
- Devamūḍhatā (Delusion about Deities): Worshipping deities who are not free from passions (Raga, Dwesha, Moha) and have not attained liberation, mistaking them for the true object of worship. The text clarifies that true deities (Arihants) are free from the eighteen flaws and possess omniscience and pure conduct.
- Pāṣaṇḍimūḍhatā (Delusion about Ascetics): Showing respect and devotion to false ascetics who are engrossed in worldly activities (like starting businesses, engaging in violence, or accumulating possessions) and are not free from passions, rather than supporting true ascetics who have renounced all worldly attachments.
Eight Angas (Limbs/Qualities) of Samyagdarshan: The text enumerates and explains eight essential qualities that adorn right faith:
1. Niḥśaṅkitatva (Fearlessness/Doubtlessness): Unwavering faith in the Tattvas, free from fear of worldly or post-worldly consequences.
2. Niḥkāṅkṣitattva (Contentment/Undesiring): Freedom from desire for worldly pleasures or even spiritual powers, finding contentment in the true nature of the soul.
3. Nirvicikitsatva (Disgustlessness/Purity): Not being disgusted by the physical body or its natural functions, recognizing its transient nature and focusing on the pure soul within.
4. Amūḍhadṛṣṭitva (Freedom from Delusion): Correct perception, understanding things as they truly are, without falling prey to the delusions mentioned above.
5. Upagr̥hana (Support/Upholding): Supporting and upholding the teachings and the followers of the true dharma, even protecting them from criticism.
6. Sthitīkaraṇa (Steadfastness/Stabilizing): Helping others remain firm in their faith and practices, especially when they face difficulties or temptations.
7. Vātsalya (Affection/Brotherhood): Showing love, affection, and respect towards fellow followers of the dharma, treating them as brothers and sisters in the spiritual path.
8. Prabhāvanā (Propagation/Glorification): Spreading the glory of the Jain dharma through virtuous conduct, knowledge, and devotion, thereby attracting others to the path.
Importance of Samyagdarshan: The text stresses that Samyagdarshan is the root of all progress and the foundation for true knowledge and conduct. Without it, even austerities and knowledge are considered fruitless.

III. Samyagjnana (Right Knowledge) (Pages 119-136):

Definition: Right Knowledge is defined as the accurate and complete understanding of reality, free from doubt, error, and incompleteness. It is described as knowing things as they truly are, without exaggeration or deficiency.
Fourfold Knowledge (Pramana): The text implicitly refers to the four types of valid knowledge (Pramana) through its definition, emphasizing accuracy and completeness.
Fourfold Anuṇyoga (Categorization of Teachings): The knowledge gained must align with the four Anuṇyogas of Jain scripture:
- Prathamanuyoga: Deals with narratives of great souls (like Tirthankaras, Chakravartis), their exemplary conduct, and the results of karma. It inspires devotion and virtuous actions.
- Karaṇānuyoga: Explains the workings of karma, the structure of the universe (lok-alok), and the causes and effects of actions, providing a scientific basis for Jain principles.
- Dravyānuyoga: Focuses on the fundamental nature of reality, the six eternal substances (Dravyas) and their properties.
- Charaṇānuyoga: Details the practical aspects of dharma, outlining the vows and conduct for both ascetics (munis) and lay followers (shravakas).

IV. Samyakcharitra (Right Conduct) (Pages 134-208):

Definition: Right Conduct stems from Right Faith and Right Knowledge, and it involves abstaining from harmful actions and cultivating virtues. It is the practical application of dharma.
Division of Conduct: Conduct is broadly divided into:
- Mahavrata (Great Vows): Practiced by ascetics (munis), involving the complete renunciation of five types of sins (Himsa, Anrita, Steya, Brahmacharya, Parigraha).
- Anuvrata (Minor Vows): Practiced by lay followers (shravakas), involving the partial or limited renunciation of these five sins.
The Five Anuvratas: The text elaborates on the five minor vows for lay followers:
1. Ahiṃsāṇuvarata (Non-violence): Abstaining from causing harm, especially to three-sensed and five-sensed beings, with specific attention to avoiding Sankalpi Himsa (intentional violence).
2. Satyanuvrata (Truthfulness): Speaking truthfully, avoiding lies that cause harm, especially those that lead to severe consequences.
3. Asteyāṇuvarata (Non-stealing): Not taking what is not given, whether it's hidden, lost, or deliberately forgotten.
4. Brahmacharyaṇuvarata (Celibacy/Chastity): Restraining from sexual misconduct, with strict adherence to one's own spouse for those who are householders.
5. Parigrahapariṇamāṇuvarata (Non-possession/Limitation of Possessions): Limiting one's possessions and desires, and practicing contentment.
The Three Guṇavratas (Augmenting Vows): These vows enhance the Anuvratas:
1. Digvrata (Directional Vow): Limiting movement and activities within specific geographical boundaries.
2. Anarthadaṇḍavirata (Abstinence from Useless Harm): Avoiding pointless activities that cause harm, such as useless killing of beings, harmful speech, or engaging in activities that lead to sin.
3. Bhogopabhogaparimāṇa (Limitation of Enjoyment and Consumption): Limiting the consumption of certain foods, objects, and sensory pleasures, with specific restrictions on items like honey, meat, alcohol, and certain vegetables.
The Four Śikṣāvrata (Training Vows): These vows further refine conduct and prepare one for stricter vows:
1. Sāmāyika (Equanimity): Cultivating equanimity and meditation for a set period, involving mental, vocal, and physical restraint.
2. Proṣadhopavāsa (Fasting/Austerity): Observing fasts on auspicious days (like Ashtami and Chaturdashi), involving abstaining from certain foods and activities.
3. Vaiyāvr̥tya (Service): Serving and caring for ascetics (munis) and other virtuous individuals, offering food, medicine, or shelter without expecting reward.
4. Svādhyāya (Study/Reflection): Engaging in the study and reflection of Jain scriptures.
Eight Mūlaguṇas (Primary Virtues for Householders): The text also highlights the eight primary virtues that householders should cultivate, which include the five Anuvratas along with the abstinence from alcohol, meat, and honey.
Exemplary Stories: Throughout the descriptions of vows, the text provides illustrative stories of individuals who embodied these virtues, demonstrating their power and benefits (e.g., Anjana Chor for Niḥśaṅkitatva, Anantamati for Niḥkāṅkṣitatva, Udāyana for Nirvicikitsatva, Revati for Amūḍhadṛṣṭitva, etc.).

V. Samyaksiddha (The Liberated State):

The Goal: The ultimate aim of following these principles is to achieve Moksha (liberation), a state of eternal bliss, free from birth, decay, disease, death, sorrow, fear, and all worldly attachments.
Qualities of the Liberated: The text describes the liberated souls (Siddhas) as possessing infinite knowledge, faith, energy, bliss, and purity, residing in the highest realm of existence.

VI. Conclusion and Blessings:

The text concludes by reiterating the glory of Samyagdarshan and the path of dharma, which leads to both worldly prosperity (Abhyudaya) and ultimate liberation (Nihshreyas). It ends with a prayer for the well-being of all beings and the perpetuation of the Vitaraaga path.

Key Principles Emphasized:

Anekāntavāda (Pluralism): The Jain philosophy of multiple perspectives is implicitly present, as the text presents a comprehensive view of conduct.
Ahiṃsā (Non-violence): This is the foremost principle, applied in thought, word, and deed, extending to all living beings.
Contentment and Detachment: Minimizing desires and attachments to worldly possessions and pleasures is crucial for spiritual progress.
Austerity (Tapa): While focusing on the conduct of lay followers, the text acknowledges the importance of austerity as a means to burn karma.
Devotion to the Three Jewels: Right Faith, Right Knowledge, and Right Conduct, embodied by the Tirthankaras, Scriptures, and Ascetics, are paramount.
Gradual Progress: The vows are presented in a progressive manner, allowing lay followers to advance spiritually step-by-step.

This summary provides a structured overview of the Ratnakarandak Shravakachar, highlighting its essential teachings on ethical conduct, spiritual discipline, and the path to liberation for Jain lay followers.