Ratnakarandaka Shravakachar

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/007745/1

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra

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Acarya Samantabhadra's Ratnakarandaka-sravakacara The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra Divine Blessings: acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

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(iv) Front cover: Depiction of the Holy Feet of the twenty-fourth Tirthankara, Lord Mahavira, at the sacred hills of Shri Sammed Shikharji, the holiest of Jaina pilgrimages, situated in Jharkhand, India. Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct Vijay K. Jain Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original and that a mention is made of the source. ISBN 81-903639-9-9 Pic by Vijay K. Jain (2016) Rs.500/ Published, in the year 2016, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun

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maMgala AzIrvAda - paramapUjya siddhAntacakravartI zvetapicchAcArya zrI vidyAnanda jI munirAja upasarge durbhikSe jarasi rujAyAM ca niHprtikaare| dharmAya tanuvimocanamAhuH sallekhanAmAryAH // 122 // - AcArya samantabhadra, ratnakaraNDakazrAvakAcAra artha - jaba koI niSpratikAra upasarga, durbhikSa, jarA, roga Adi kI sthiti utpanna ho jAe taba dharmadhyAna karate hue zarIra kA sahaja tyAga kara denA sallekhanA hai, aisA gaNadhara kahate haiN|

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Ratnakarandaka-sravakacara AcArya samantabhadra dvArA racita ratnakaraNDakazrAvakAcAra eka atyanta mahattvapUrNa grantha hai| isakI anekAneka vizeSatAe~ haiN| sallekhanA yA samAdhimaraNa kA vaijJAnika vivecana bhI isa grantha kI eka mahattvapUrNa vizeSatA hai| isa grantha meM sallekhanA para eka svataMtra adhikAra hI likhA gayA hai, jisameM sallekhanA ke svarUpa, vidhi evaM mahattva para vizada prakAza DAlA gayA hai| isa adhikAra kA hameM vizeSa rUpa se pahalA zloka bar3I hI sAvadhAnI se samajhanA caahie| isameM spaSTa likhA hai ki gaNadhara devoM ne sallekhanA dhAraNa karane kA ucita samaya taba kahA hai jaba upasarga, durbhikSa, jarA, roga Adi kisI bhI kAraNa se koI niSpratikAra aisI sthiti utpanna ho jAe jisakA pratikAra, upacAra vyavasthA na ho sake aura mRtyu avazyaMbhAvI bana gaI ho| isakA abhiprAya hai ki jaba taka mRtyu avazyaMbhAvI na ho, Ae hue saMkaTa kA pratikAra (nivAraNa) saMbhava ho, taba taka yama sallekhanA nahIM lenI caahie| zarIra bhI isakA saMketa detA rahatA hai| yadi zarIra abhI eka cammaca bhI pAnI grahaNa kara rahA ho to samasta anna-jala kA tyAga karane vAlI yama sallekhanA nahIM lenI caahie| niyama sallekhanA lekara AtmA-paramAtmA kA dhyAna avazya karate rahanA caahie| yama sallekhanA ke lie isa prakAra kI niyama sallekhanA kA abhyAsa bahuta upayogI hotA hai| dharmAnurAgI zrI vijaya kumAra jI jaina, deharAdUna, ne ratnakaraNDakazrAvakAcAra kA aMgrejI saMskaraNa taiyAra karake jinavANI kI mahatI sevA kI hai| unheM merA maMgala AzIrvAda 2 / 3) maI 2016 kundakunda bhAratI, naI dillI AcArya vidyAnanda muni (vi)

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CONTENTS maMgala AzIrvAda - AcAryazrI vidyAnanda jI munirAja (v) PREFACE (viii) ACKNOWLEDGMENT (xxi) (xxiv) VIJAY K. JAIN - BIOGRAPHICAL NOTE Section 1 Right Faith Section 2 Right Knowledge Section 3 Right Conduct - Small Vows (anuvrata) 79 Section 4 113 Right Conduct - Subsidiary Vows (gunavrata) Right Conduct - Instructional Vows (siksavrata) Section 5 143 Section 6 On sallekhana - Embracing Voluntary, Passionless Death 191 Section 7 Eleven Stages (pratima) of the Householder's Conduct 221 GENERAL INDEX 251 GUIDE TO TRANSLITERATION 264 (vii)

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PREFACE The Glory of Acurya Samantabhadra Acarya Samantabhadra was a great Digambara ascetic endowed A with exceptional knowledge of the Jaina doctrine. He preached and propagated, far and wide, core principles of the doctrine by visiting many places in India. His literary and philosophical talents are not open to dispute; many inscriptions and works by subsequent Jaina Acaryas have extolled his virtues as well as his works in superlative terms. A case in point is the assertion by Acarya Jinasena in Adipuranal: namaH samantabhadrAya mahate kavivedhase / 4&104 FAYHT: 040184: 1143 11 I bow to Acarya Samantrabhadra, the ultimate creator (Brahma) among all poets, whose words are like a stroke of lightning which tears apart mountains of misconceptions. kavInAM gamakAnAM ca vAdinAM vAgminAmapi / 421: 414-7745TL HET ESTHvild 11 44 11 Acarya Samantrabhadra's glory reigned supreme among all poets, scholars, disputants, and preachers; he was like a jewel on their heads. Four exceptional qualities of Acarya Samantabhadra have been mentioned: 1) poetic skill (kavitva) which made his compositions excellent in terms of profoundness of content and grandiosity of expression; 2) intellectual authority (gamakatva) because of which he was able to explore and expound deep meanings of profound religious texts; 3) debating skill (vaditva) which made him capable of reasoning out the most difficult philosophical disputes; and 4) charming (viii)

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Preface eloquence (vagmitva) that engendered admiration for his truthfulness and straightforwardness even in the minds of his adversaries. Acarya Narendrasena in Siddhantasarasamgraha2, a widely read Sanskrit text dealing with the seven substances (tattvas), avers that only the most fortunate human beings get access to the words of Acurya Samantabhadra: zrImatsamantabhadrasya devasyApi vaco'nagham / YIfUHI Gaf4 26-11 are aer yat: 11 11 11 Just as the attainment of human birth is difficult, it is extremely rare to get access to the incontrovertible words of the Most Learned Acarya Samantrabhadra. sudurlabhamapi prAptaM tatkarmaprazamAdiha / 7 THAT HTETET E 67 a RT: 11 12 11 Only when the inauspicious (asubha) karmas of a man get to quiescence is he able to come face-to-face with the holy words of Acarya Samantrabhadra. Those who fail to adopt the path of piety even after exposure to his words can only be said to have been overwhelmed by delusion. Acarya Samantabhadra has not only been termed a brilliant grammarian, logician and philosopher, he has been recognized as an unmatched disputant, and a great preacher of the Jaina doctrine. Acarya Subhacandra in Jnanarnavah3 has likened the poetic compositions of Svami Samantabhadra to the bright rays of the sun. Acarya Jinasena, author of Harivansapurana4, has likened the expositions of Acarya Samantabhadra to the words of Lord Mahavira: jIvasiddhividhAyIha kRtayuktyanuzAsanam / 29: 44746 pag airpla facand 11 29 11 The words of Acarya Samantabhadra, the composer of Jivasiddhi (ix)

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Ratnakarandaka-sravakacara (discourse on the path to liberation) and Yuktyanusasana (discourse on the merits and demerits of different standpoints), carry the same glory as the words of Lord Mahavira. It is mentioned in Jaina literature5 that Acarya Samantabhadra once introduced himself to the king of Varanasi as: (x) AcAryo'haM kavirahamahaM vAdirAT paNDito'ham, daivajJo'haM bhiSagahamahaM mAntrikastAntriko'ham / rAjannasyAM jaladhivalayAmekhalAyAmilAyA mAjJAsiddhaH kimiti bahunA siddhasArasvato'ham / / O king! I am a preceptor (acarya), a poet (kavi), foremost among the interpreters of the sacred scriptures (vadi), a scholar (pandita), an astrologer (jyotisi), a practitioner of medicine (vaidya), a reciter of spells (mantrika), and skilled in mystical incantations (tantrika). Do I need say more? My utterances become inviolable commands (ajnasiddha), and I have subjugated the goddess of learning Sarasvati (sarasvatasiddha). The personality of Acarya Samantabhadra was a rare combination of the Three Jewels (ratnatraya) of Jainism pristine faith, knowledge, and conduct - that are empirically considered essential to the attainment of liberation. He was one of the most impelling proponents of the Jaina doctrine of anekantavada - a philosophical system which maintains that reality has multifarious aspects and that a complete apprehension of it must necessarily take into account all these aspects. Non-appreciation of this doctrine has caused the other philosophical systems fall into the trap of one-sided, incomplete, and unsustainable dogmas that fail to explain the Truth. The words of Acarya Samantabhadra are incontrovertible as these are guarded by the Jaina doctrine of conditional predications (syadvada) - a system of scientific safeguards that aims at maintaining proper consistency in metaphysical thought. -

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Preface Several Jaina holy texts6 have mentioned that Acarya Samantabhadra was destined to attain the highest and supreme status of a Tirthankara (a ford-maker for the others to cross the ocean of worldly cycle of births and deaths - samsara). As a Tirthankara he will propagate Truth for the welfare of all living beings and will be worshipped by the lords of the devas and the men during the five most auspicious events (panca kalyanaka)* that must take place in the life of a Tirtharkara. HIS TIME The time when Acarya Samantabhadra flourished cannot be ascertained with great precision. Jugalkishore Mukhtar, after due research and detailed analysis as presented in his Preface to Ratnakarandaka-sravakacara7, has arrived at the conclusion that Acarya Samantabhadra must have lived after Acarya Kundakunda and Acarya Umasvami but before Acarya Pujyapada. Broadly, he has fixed Acarya Samantabhadra's time as the second or the third century, Vikram Samvata (VS). As Gregorian Year 2000 CE corresponds to Year 2057 in the VS calendar, Acarya Samantabhadra's time can be fixed around the second century CE. HIS WORKS Acarya Samantabhadra is known to have authored the following profound treatises: rimamsa or Devagamastotra Ratnakarandaka-sravakacara Svayambhustotra Yuktyanusasana Stutividya or Jinasataka or Jinastutisataka or Jinasatakalankara Jivasiddhi Gandhahastimahabhasya * see pages 4-5 for explanation (xi)

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Ratnakarandaka-sravakacara Uncertainty prevails about the existence of the last two treatises. Aptamimamsa, known also as Devagama or Devagamastotra, is a treatise of 114 verses which discusses in a philosophical-cum-logical manner the Jaina view of Reality, starting with the concept of omniscience and the attributes of the Omniscient. Devotion to a deity without proper assessment and understanding of its praiseworthiness leads to naught in terms of utility. Blind faith based on traditional values and without the use of own power of discrimination leads to superstitions. Superstitions arise from ignorance and keep the worshipper overwhelmed with expectations and fear, just the opposite of the very purpose of adoration. Adoration is laudable only if it renders tranquility and equanimity to the mind of the worshipper. In the opening verse of Aptamimamsa, Acarya Samantabhadra questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish, in Verse 6, the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being: You only are such an Omniscient, free from all defects, because your words are not in contradiction with either the reason or the scripture. The proof of non-contradiction of your words lies in the fact that your tenets (about liberation etc.) are unopposed to what has been established through the known sources of knowledge. After having established that it was certainly possible to attain omniscience, and employing the doctrine of conditional predications (syadvada), Acarya Samantabhadra faults certain prevailing conceptions that were based on absolutism: existence (bhavaikanta) and non-existence (abhavaikanta), non-dualism (advaita-ekanta) and separateness (prthaktva-ekanta), and permanence (nityatva-ekanta) and momentariness (ksanika-ekanta). He asserts that the entity (dharmi) and its attribute (dharma) are neither absolutely dependent (apeksika) nor absolutely independent (anapeksika). Only an entity which has general (samanya - concerning the substance, dravya) and (xii)

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Preface particular (vicesa - concerning the mode, paryaya) attributes can be the subject of knowledge. Substance without its modification and modification without its substance cannot be the subject of valid knowledge; only their combination can be the subject of knowledge. He goes on to clarify certain other burning issues and misconceptions. He asserts that both fate and human-effort are jointly responsible for desirable and undesirable effects. The desirable and undesirable effects that one begets without premeditation should be understood due primarily to one's fate (daiva). The desirable and undesirable effects that one begets in consequence of premeditation should be understood due primarily to one's human-effort (paurusa). Further, he asserts that our auspicious (vieudhi) or inauspicious (saiklesa) kinds of dispositions cause the influx of meritorious (punya) or demeritorious (papa) karmas. We are told that bondage (bandha) is caused due to ignorance (ajnana) accompanied by delusion (moha), and bondage is not caused due to ignorance (ajnana) not accompanied by delusion (moha). Highlighting the indispensability of syaduada, it is asserted that syadvada, the doctrine of conditional predications, and kevalajnana, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajnana illumines directly, syadvada illumines indirectly. Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. The treatise expounds an easy-to-understand meaning of 'right faith': To have belief, as per the Reality, in the sect-founder or deity (apta or deva), the scripture (agama or sastra), and the preceptor (tapobhrt or guru). It specifies criteria to distinguish between the real and the counterfeit (xiii)

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Ratnakarandaka-sravakacara enabling one to eliminate follies attributable to wrong faith. Only the householder who has right faith is established on the path to liberation. On the way, he obtains many ineffable boons; he is not reborn as an infernal being, as a plant or an animal, in neuter and feminine genders, in low caste, as a cripple, with a short lifetime, and in a state of poverty. He is reborn as a heavenly being (deva) endowed with extraordinary splendour and a lifespan of millions of millenniums, or as a human being endowed with vigour, lustre, learning, strength, glory and renown, growth and advancement, success, grandeur, high caste, and the ability to put in best of effort. In short, right faith is the treasure chest of whatever is propitious and worthy; wrong faith of whatever is inauspicious and contemptible. After laying the foundation called the right faith, Acarya Samantabhadra goes on to complete the superstructure known as the Three Jewels (ratnatraya) with the remaining two elements, right knowledge and right conduct. The householder who has attained right faith on the destruction of darkness of delusion is fit to attain right knowledge and right conduct. He gets rid of the conduits of demerit (papa) comprising injury (hinsa), falsehood (anyta), stealing (steya), unchastity (abrahma), and attachment to possessions (parigraha). Further, he observes three subsidiary vows (gunavrata), and four instructional vows (siksavrata). Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhana. Sallekhana has been termed as the final fruit or culmination of penance (religious austerity) and, therefore, all persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratima) of the householder's conduct. Svayambhustotra is a fine composition, in Sanskrit, dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only (xiv)

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Preface enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstition. Svayambhustotra takes the reader's mind to a higher plane. It proclaims that the adoration of the Tirthankara is neither for receiving boons nor for getting rid of unpropitious happenings. By making zealous obeisance, and by recapitulating and recounting the supreme qualities, including infinite knowledge and divine splendour, of the Tirthankara, the worshipper only wishes to clear up his soul of the karmic mire, developing thereby the power to someday tread the path shown by Him. Established firmly in the right faith and rid of ignorance, he experiences ineffable tranquility and equanimity. Yuktyanusasana, comprising 64 verses, evaluates in a logical manner the beliefs that lead to the attainment of the state of Supreme Bliss as against those that lead to the continuous wandering in the three worlds. Stutividya (Jinasataka), as the name suggests, is the adoration of the Supreme Beings (Tirthankara). Acarya Samantabhadra has skillfully used highly ornamental language in this work; for instance, the first half of the line of a verse becomes its second half by using the same letters in reverse order*. Notwithstanding the floridity of language, each of the 116 verses of the treatise carries profound meaning; when assimilated properly it leads to the destruction of inimical karmas. THE STORY OF HIS DISEASE There is a story that finds mention in several Jaina texts about the * Verse 10 reads as under: bhAsate vibhutA'stonA nA stotA bhuvi te sabhAH / 21: ftal: la TGI I TRA ildegal: fraill In both lines, the latter half is the reverse arrangement of letters used in the first half. (xv)

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Ratnakarandaka-sravakacara hardship that Acarya Samantabhadra had to endure while he was an ascetic. Although there are variations in some elements of the story, the essential gist is as follows: Svami Samantabhadra, in his early stage of asceticism, was attacked with a disease known as bhasmaka which refers, in Ayurveda, to the condition of insatiable hunger or appetite. The stomach has digestive power or "fire" (jatharagni) that drives all digestion and when it becomes very strong, food digests very quickly and produces hunger and desire for more food. As food gets digested very quickly, the throat remains dry and a burning sensation prevails. According to Ayurveda, air (vata), bile (pitta) and phlegm (kapha) are essential elements in human body and a distortion in their balance gives rise to health problems. When kapha becomes weak and vata and pitta become strong, any food eaten gets reduced to ashes (bhasma) in no time. The complications include jaundice, anemia, yellow skin, diarrhoea, urine anomalies, colic, unconsciousness, hemorrhage, hyperacidity and burning pain. The body progressively gets emaciated and weak. The only way to cure the disease is to eat rich and stodgy food in profuse quantity. It is impossible for a Jaina (Digambara) saint to eat more than once a day or in excess of his customary intake which is less than the fill. Not deviating in the least from such restrictions, Svami Samantabhadra tried to endure the affliction through strong resolve. Finding the disease intractable, he ultimately thought of embracing passionless death by resorting to the vow of sallekhana, as allowed in Jainism. Svami Samantabhadra approached his Preceptor to get his approval for the proposed vow of sallekhana. The Preceptor, an accomplished visionary, foresaw that Svami Samantabhadra had many more years still left in his life, and that he was destined to be a great exponent of Jainism. He, therefore, forbade Svami Samantabhadra from undertaking the vow of sallekhana and asked him to free himself from the symbols and restrictions of Jaina sainthood till the time his disease got cured. (xvi)

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Preface Svami Samantabhadra made obeisance to his Preceptor and, with a heavy heart, took leave of him. Discarding nakedness and smearing his body with ash, he adopted the exterior of a Hindu saint. He started taking food that would cure him of his disease. He reached the town of Kanci, ruled by Sivakoti, a staunch follower of Lord Siva. Sivakoti had built a Siva temple in Kanci where large amount of food was being offered daily to the deity (Sivalinga). Saint Samantabhadra told the king that he had the power to make the deity consume food being offered. The king accepted the offer. Closing the doors of the temple, Saint Samantabhadra ate the heap of food offering. When the doors were opened, everyone was highly impressed with the so-called divine feat of the saint. This continued for a few days. As the disease of Saint Samantabhadra got mitigated with the passage of time, he was no longer able to eat all food being offered to Lord Siva. The king became suspicious of the purported divine power of the saint and ordered his actions to be watched, keeping the doors of the temple open. Saint Samantabhadra grasped the gravity of the situation and took it as an external calamity (upasagra) befalling him. Vowing not to take any food until the end of the calamity and discarding all attachment to his body, he started the adoration of the Twenty-four Tirthankara. As Saint Samantabhadra reached the adoration of the eighth Tirthankara, Lord Candraprabha, and as he gazed at the idol of the reigning deity (Sivalinga), due to some divine intervention, it burst, revealing a beautiful and magnificent image of Lord Candraprabha, to the wonder and astonishment of all present. Saint Samantabhadra finished the adoration of the remaining sixteen Tirthankara. This miracle led King Sivakoti and his younger brother Sivayana fall at his After completing the adoration of the Twenty-four Tirthankara, Saint Samantabhadra gave his blessings to the two brothers. This story portrays the environment in which the composition of t] sacred text Svayambhustotra took place. As Saint Samantabhadra got cured of his disease, he reinitiated (xvii)

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Ratnakarandaka-sravakacara himself into the order of holy Jaina asceticism. King Sivakoti and his brother Sivayana, highly impressed with the Jaina doctrine and the power of true adoration, left their worldly pursuits and became Acarya Samantabhadra's disciples. I make obeisance humble at the worshipful feet of Acarya Samantabhadra who had unmatched intellect to discern the right from the wrong and illumined, through profound compositions, the right path that leads to Supreme Bliss. Acarya Vidyananda - Established Firmly in Own Nature Fifty-three years ago, in 1963, Acarya Vidyananda (b. 1925) took to the arduous path of Digambara asceticism (muni). "I do not belong to others nor do others belong to me; there is nothing that is mine here." Thus determined and conquering his senses he took to the excellent form in which he was born (renouncing all clothes, naked). A featherwhisk (picchi) - the implement of compassion, a water-pot (kamandalu) - the implement of purity, and the Scripture (sastra) - the implement of knowledge, became his only material companions. His pious figure, turned golden by the fire of austerities (tapas) and rid of all encumbrances, external and internal, personifies and propagates the teachings of Lord Jina. Attachment and aversion are the soul's own psychical modes brought about by nescience, which, in turn, is due to the soul's association with the karmic matter. Psychical modes are the sole province of the soul and are not present in any physical matter. Karmic bondage causes dispositions like attachment, and such dispositions cause karmic bondage. Knowing the true nature of the soul and the karmic matter, Acarya Vidyananda is engaged constantly in the practice of ridding his soul from the bondage of karmic shackles. He reckons that the soul is pure consciousness and all other dispositions (xviii)

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Preface are alien to it; only the various forms of karmas have kept it confined to and whirling in the mire of the world. As all karmas associated with the soul are annihilated, there is no cause for it to wander further in worldly existence. Due to our wrong beliefs, we give undue and misplaced importance to our so-called possessions, animate and inanimate, of the present life. These possessions include our body, relations like husband or wife, sons, daughters, friends and peers, and things that we acquire with great effort, like land, business and wealth. Due to ignorance and consequent delusion, we engender in our souls emotions of attachment and aversion. Attachment causes us to seek association of desirable objects, and aversion dissociation of undesirable ones. When desirable objects such as the son, the wife or the wealth are lost, we are grieved. Contact of undesirable objects such as foul or hostile environment causes us pain. On deprivation of desirable objects, we think repeatedly of regaining them and on association of undesirable objects of getting rid of them. When there is pain caused by disease such as gout and rheumatism, we think continually about the means to subdue it, and be cured. Engrossing oneself in pleasures not attained is another kind of sorrowful thought activity. We also spoil our tranquility by causing injury to others, speaking lies, stealing, and thoughts of safeguarding of wealth and other possessions. All the above-mentioned thought-activities are evil or inauspicious, cause sorrow, and extend transmigration. Turning his soul inwards and avoiding all outward concerns, Acarya Vidyananda has established himself firmly in own nature. Engaged incessantly in Self-realization, he has no time or inclination to interact with the external environment. External objects generally remain unnoticed by him, as he pays no attention to these. His interaction with the people is minimal and without passions. For the few people he has to interact with occasionally, he engenders no lasting emotions of attachment or aversion. A Yogi of few words, he chooses words that are sweet, positive and helpful. As soon as his interaction with the outside world is over, he (xix)

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Ratnakarandaka-sravakacara presents himself again to the service of the pure Self. I repeatedly salute Acarya Vidyananda, the light to guide me on the path that leads to true happiness, here and hereafter, by prostrating in front of him with great devotion. I meditate on his virtues in order to wash away from my soul impurities like attachment, aversion and delusion, and to reach the stage of spiritual excellence. May 2016 Dehradun, India Vijay K. Jain References: 1. DaoN. pannAlAla jaina (2004), AcArya jinasena viracita AdipurANa (prathama bhAga), dasavA~ saMskaraNa, bhAratIya jJAnapITha, naI dillI-110003, parva 1, gAthA 43-44, pRSTha 10. 2. DaoN. e. ena. upAdhye, DaoN. hIrAlAla jaina (1972), narendrasenAcAryaviracitaH siddhAntasArasaMgrahaH, zrI lAlacaMda hirAcanda dozI, solApura, dvitIyA AvRttiH, pRSTha 3. 3. paM. pannAlAla vAkalIvAla (1913), zrIzubhacandraviracitaH jJAnArNavaH, zrIparamazruta prabhAvaka maNDala, bambaI-2, dvitIyAvRttiH, pRSTha 8. 4. DaoN. pannAlAla jaina (2003), AcArya jinasena viracita harivaMzapurANa, AThavA~ saMskaraNa, bhAratIya jJAnapITha, naI dillI-110003, prathamaH sargaH, gAthA 29, pRSTha 3-4. 5. pro. udayacandra jaina (1993), AcArya samantabhadra viracita svayambhUstotra kI tattvapradIpikA vyAkhyA, zrI gaNeza varNI di. jaina (zodha) saMsthAna, vArANasI-221005, prastAvanA, pRSTha 18. 6. See paM. jugalakizora mukhtAra (vi. saM. 1982), zrIsamantabhadrasvAmiviracito ratnakaraNDaka-zrAvakAcAraH, maNikacandra di. jainagranthamAlAsamitiH, bambaI, prAkkathana, pRSTha 62-72. 7.ibid., p. 196. (xx)

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ACKNOWLEDGMENT ll that is contained in this book has been excerpted, translated or adapted from a number of authentic Jaina texts. Due care has been taken to conserve the essence of Ratnakarandaka-sravakacara, the Holy Scripture composed by Acarya Samantabhadra. Contribution of the following publications in the preparation of the present volume is gratefully acknowledged: 1. paM. pannAlAla 'vasanta' sAhityAcArya (1986), svAmIsamantabhadra-viracita ratnakaraNDakazrAvakAcAra - AcArya prabhAcandra-racita saMskRta TIkA tathA hindI rUpAntara sahita, zrI munisaMgha svAgata samiti, sAgara, ma.pra., dvitIya saMskaraNa. 2. brahmacArI bhUrAmalajI zAstrI (AcArya zrI jJAnasAgarajI mahArAja) (2014), mAnava dharma, Agama prakAzana, 5373 jainapurI, revAr3I (hariyANA), paJcama saMskaraNa. 3. paM. jugalakizora mukhtAra (zrIvIranirvANa saMvat 2451, vi. saM. 1982), zrImansamantabhadrasvAmi-viracito ratnakaraNDakazrAvakAcAraH, maNikacandra di. jaina granthamAlA samiti, hIrAbAga, po. giragAMva, bambaI. 4. AryikA 105 zrI AdimatI mAtAjI (?), zrIsamantabhadrAcArya viracita ratnakaraNDa zrAvakAcAra, zrI bhAratavarSIya anekAnta vidvatpariSad, sonAgira, ma.pra. 5. anuvAdikA - AryikA 105 zrI supArzvamatI mAtAjI (1995), mahApaNDita AzAdhara sAgAradharmAmRtam, zrI bhAratavarSIya anekAnta vidvatpariSad, tRtIya saMskaraNa. 6. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 7. paM. manoharalAla (vi. saM. 1969), zrImatkundakundAcAryaviracitaH pravacanasAraH, zrI paramazruta prabhAvaka maNDala, bambaI-2. (xxi)

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Ratnakarandaka-sravakacara 8. chl AryikA vizuddhamati mAtAjI, sampAdana bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). - 9. paM. pannAlAlajI vAkalIvAla (1913), digambarajainAcArya zrIzubhacandraviracitaH jJAnArNavaH, zrI paramazruta - prabhAvaka - maMDala, bambaI, dvitIyAvRtti:. 10. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 11. Chakravarti, A. (Prof.) (2008), "Acarya Kundakunda's Samayasara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Fifth Edition. 12. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", The Central Jaina Publishing House, Arrah (India). 13. Jain, Champat Rai (1975), "The Key of Knowledge", Today & Tomorrow's Printers & Publishers, New Delhi, Fourth Edition. 14. Jain, S.A. (1960), "Reality: English Translation of Shri Pujyapada's Sarvarthasiddhi", Vira Sasana Sangha, Calcutta-37. 15. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", Vikalp Printers, Dehradun. 16. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", Vikalp Printers, Dehradun. 17. Jain, Vijay K. (Ed.) (2011), "Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation", Vikalp Printers, Dehradun. 18. Jain, Vijay K. (Ed.) (2012), "Shri Amritchandra Suri's Purusarthasiddhyupaya - with Hindi and English Translation", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara with Hindi and English Translation", Vikalp Printers, Dehradun. (xxii)

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Acknowledgment 20. Jain, Vijay K. (Ed.) (2013), "Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 22. Upadhye, A.N. (1935), "Sri Kundakundacarya's Pravacanasara - A Pro-canonical Text of the Jainas", Shetha Manilal Revashankar Jhaveri - for the Parama-Sruta-Prabhavaka-Mandala, Bombay. 23. Willem Bollee (2010), "Samantabhadra's Ratnakarnda Sravakacara - with illustrative stories from Prabhacandra's tika", National Institute of Prakrit Studies and Research, Sravanabelagola. Prof. (Dr.) Veer Sagar Jain Author of several books on Jainism and a distinguished scholar Prof. (Dr.) Veer Sagar Jain, Head, Department of Jaina Philosophy (Jaina Darsana), Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, has willingly, joyfully and swiftly proofread the non-English portion of this work. His deep knowledge of the language as well as the subject matter has led to the removal of many flaws and infelicities attributable to my inadequacy and inadvertence. I acknowledge with utmost gratitude his magnanimous contribution. V.K.J. (xxiii)

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VIJAY K. JAIN - BIOGRAPHICAL NOTE aving had his schooling from Mhow and Bhopal in Madhya Pradesh, I l Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and PostGraduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had been associated, as a visiting faculty teaching marketing management and entrepreneurship, with several institutions including National Institute for Entrepreneurship and Small Business Development (NIESBUD), Indira Gandhi National Open University (IGNOU), and University of Roorkee (now IIT Roorkee). He is an Ex-President of Dehradun Management Association. He has written/edited several books: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. Jain Dharma : Mangal Parichaya (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse (2014), Vikalp Printers, Dehradun. Acarya Samantabhadra's Svayambhustotra - Adoration of the Twenty four Tirthankara (2015), Vikalp Printers, Dehradun. Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun, India. (xxiv)

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samyaktapase Namo siddhANaM namaH samyagdarzanAya namaH Namo loe (Namo arihaMtANaM savva sAhUNaM Namo AiriyANaM samyakcAritrAya Namo uvajjhAyANaM namaH namaH samyagjJAnAya arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra

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Section 1 Right Faith prathama pariccheda maMgalAcaraNa namaH zrIvarddhamAnAya nirdhUtakalilAtmane / sAlokAnAM trilokAnAM yadvidyA darpaNAyate // 1 // sAmAnyArtha - jinakI AtmA ne karmarUpa kalaMka ko naSTa kara diyA hai arthAt jo vItarAga haiM athavA jinakI AtmA ne hitopadeza dvArA anya jIvoM ko karmarUpa kalaMka se rahita kiyA hai arthAt jo hitopadezI haiM aura jinakA kevalajJAna aloka sahita tInoM lokoM ke viSaya meM darpaNa ke samAna AcaraNa karatA hai arthAt jo sarvajJa haiM, una antima tIrthaMkara zrI varddhamAnasvAmI ko athavA anantacatuSTayarUpa lakSmI se vRddhi ko prApta caubIsa tIrthaMkaroM ko maiM namaskAra karatA huuN| INVOCATION I bow to Lord Vardhamana who has rid his soul of all karmic dirt and whose teachings reflect, as it were in a mirror, the three worlds (universe) and the beyond (non-universe). The word 'Srivardhamana'in the verse is also interpreted as the noble souls of the twenty-four Tirthankara who have attained the supreme status marked by the treasure of four infinitudes (ananta catustaya). Thereafter, through their divine discourses, have caused the removal of karmic dirt from other souls. ........................

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Ratnakarandaka-sravakacara EXPLANATORY NOTE Lord Vardhamana, the World Teacher Lord Vardhamana (known also as Lord Vira or Lord Mahavira) is the last of the twenty-four Tirthankara. A Tirthankara (a fordmaker for the others to cross the ocean of worldly cycle of births and deaths - samsara) propagates Truth for the welfare of all living beings. In every half cycle of cosmic age, the aeon of regeneration (utsarpini) or of degeneration (avasarpini), twenty-four Tirthankara are born in this part of the universe (called the Bharata ksetra of Jambudvipa). Lord Vardhamana graced this earth more than two and a half millenniums ago. He had the grandeur of right knowledge as his eyes and had cast the divine light of his discourses to destroy the darkness of ignorance, just as the rays of the moon destroy the darkness of the night. The self-enlightened (svayambhu) saviour of all living beings, destroys the four inimical varieties of karmas (ghatiya karmas) - deluding (mohaniya), knowledge-obscuring (jnanavarniya), perception-obscuring (darsanavarniya), and obstructive (antaraya) through pure concentration and attains the allembracing, supreme and standalone knowledge known as omniscience (kevalajnana). As the soul attains omniscience, the other four kinds of knowledge - sensory knowledge (matijnana), scriptural knowledge (srutajnana), clairvoyance (avadhijnana), and telepathy (manahparyayajnana) - which know the object of knowledge partially and in succession become redundant and their role vanishes. Lord Vardhamana, thus became the 'World Teacher' or 'Arhat' or 'Apta' or 'Jina' - the true guide to put us on the right path and worthy to be venerated and worshipped by the lords of the world. - A Tirthankara is worshipped by the lords of the devas and the men during the five most auspicious events (panca kalyanaka) that 4

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Verse 1 must take place in His life: 1. garbha kalyanaka: when the soul of the Tirthankara enters the Mother's womb. 2. janma kalyanaka: on the birth of the Tirthankara. 3. dikna kalyanaka (or tapa-kalyanaka): when the Tirtharkara renounces all worldly possessions and becomes an ascetic. 4. jnana kalyanaka: when the Tirthankara attains omniscience (kevalajnana). 5. moksa-kalyanaka (or nirvana-kalyanaka): when the Tirthankara finally attains liberation (moksa or nirvana) and becomes a Siddha. The auspicious body (paramaudarika sarira) of the World Teacher or Lord Jina acquires most splendid attributes, free from eighteen imperfections. He is possessed of forty-six distinctive and divine attributes. Peace and plenty must prevail wherever He goes. Naturally hostile animals become friends in His presence, and flowers and fruits bloom out of season. The divine attributes and splendours of the Arhat are described thus in the Scripture: The Arhat is free from these eighteen imperfections: 1. janma-(re)birth; 2. zara -old-age; 3. trsa - thirst; 4. ksudha - hunger; 5. vismaya - astonishment; 6. arati - displeasure; 7. kheda - regret; 8. roga-sickness; 9. visada or soka - grief; 10. mada - pride; ........................

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Ratnakarandaka-sravakacara 11. moha- delusion; 12. bhaya - fear; 13. nidra - sleep; 14. cinta - anxiety; 15. sveda - perspiration; 16. raga-attachment; 17. dvesa - aversion; and 18. marana - death. Forty-six divine attributes of the Arhat comprise four infinitudes (ananta catustaya), thirty-four miraculous happenings (atisaya), and eight splendours (pratiharya). The four infinitudes (ananta catustaya) are: 1. ananta jnana - infinite knowledge; 2. ananta darsana - infinite perception; 3. ananta sukha-infinite bliss; and 4. ananta virya - infinite energy. Of the thirty-four miraculous happenings (atisaya), ten appear naturally at the time of birth, ten on attainment of infinite knowledge (kevalajnana), and the remaining fourteen are fashioned by the celestial devas. The eight splendours (pratiharya) are: 1. asoka vaksa - the Ashoka tree; 2. simhasana - bejeweled throne; 3. chatra - three-tier canopy; 4. bhamandala - halo of unmatched luminance; 5. divya dhvani - divine voice of the Lord without lip movement; 6. puspa-varsa - shower of fragrant flowers; 7. camara - waving of sixty-four majestic flywhisks; and ........................

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Verse 1 8. dundubhi - dulcet sound of kettle-drums and other musical instruments. For the Lord's divine discourse the devas erect a heavenly Pavilion (samavasarana) befitting His glory, and there the World Teacher sits, facing the East, a few inches above the huge golden lotus placed on a throne of heavenly gems. The Lord appears to be looking in all the four directions. His voice is without the movements of the glottis or lips, and is, therefore, termed anaksari (without letters). The Lord's divine voice, as a result of one of the eight splendours (pratiharya), is heard and enjoyed by all present in their respective tongue (ardhamagadhi bhasa). The World Teacher is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling tree (kalpaviksa) for all those aspiring for liberation. When the life-determining (ayuh) karma of the World Teacher is within one muhurta (48 minutes), He embraces the highest order of pure concentration and annihilates the four non-destructive (aghatiya) karmas - feeling producing (vedaniya), life-determining (ayuh), name-determining (nama), and status-determining (gotra) - achieving the ultimate goal that a soul may aspire to reach, i.e., liberation (nirvana)*. Liberation signifies that there is nothing left to strive for or look forward to. His soul is purged of all karmic impurities and becomes pristine like pure gold, free from dirt and alloys. He crosses the worldly ocean of transmigration. His soul darts up to the summit of the universe to remain there for eternity as a Siddha'with eight supreme qualities: 1. ksayika-samyaktva - infinite faith or belief in the tattvas or essential principles of Reality. It is manifested on the * "Acarya Subhacandra's Jnanarnavah", p. 438. ........................

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Ratnakarandaka-sravakacara destruction of the faith-deluding (darsana mohaniya) karma. 2. kevalajnana - infinite knowledge, manifested on the destruction of the knowledge-obscuring (jnanavarniya) karma. kevaladarsana - infinite perception, manifested on the destruction of the perception-obscuring (darsanavarniya) karma. 4. anantavirya - literally, infinite power; it is the absence of fatigue in having knowledge of infinite substances. It is manifested on the destruction of the obstructive (antaraya) karma. 5. suksmatva - literally, fineness; it means that the liberated soul is beyond sense-perception and its knowledge of the substances is direct, without the use of the senses and the mind. It is manifested on the destruction of the life determining (ayuh) karma. 6. avagahan - inter-penetrability; it means that the liberated jiva does not hinder the existence of other such jivas in the same space. It is manifested on the destruction of the name-determining (nama) karma. 7. agurulaghutva - literally, neither heavy nor light. Due to this quality of agurulaghutva, the jiva continues to manifest through its form, complete and perfect. This supreme quality is manifested on the destruction of the status-determining (gotra) karma. avyabadha - it is undisturbed, infinite bliss, manifested on the destruction of the feeling-producing (vedaniya) karma. The universe (loka) and the non-universe (aloka) Space (akasa) is a non-soul substance (dravya) which is infinite,

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Verse 1 eternal and without form (non-material, colourless, arupi), and without activity (niskriya). It is one self-subsisting, indivisible whole; it is without parts and, as such, one single continuum. By negation of form or colour, the accompanying attributes of taste, smell and touch also are denied. Its function is to find room for all things. Space has infinite space-points and it pervades both the universe (loka) and the non-universe (aloka). Now what is universe? The space wherein the substances such as the medium of motion (dharma) and the medium of rest (adharma) exist is called the universe-space (lokakasa). The three worlds and the Siddha sila are part of the universe*: The Lower World: It comprises seven earths (having abodes of infernal beings), one below the other. The Middle (Transverse) World: It comprises innumerable concentric islands-continents, extending one beyond the other in transverse position up to the ocean of Svayambhuramana. Humans reside in the two and a half continents commencing from Jambudvipa up to the Manusottara mountain chain which runs in the middle of Puskaradvipa, and in the two oceans Lavanoda and Kaloda. The Upper World: Mount Meru of Jambudvipa is embedded in the earth to a depth of 1000 yojana and is 99,000 yojana high. Below it is the Lower World. That which extends transversely within this range (namely the height of Mount Meru) is the Middle World. Above it is the Upper World. There are sixteen heavens or kalpa, on eight storeys, which are the habitations of devas from Saudharma *See Jain, S.A. (1960), "Reality - English Translation of Shri Pujyapada's Sarvarthasiddhi", p. 84-106. + yojana is a unit of length measurement (see page 115). 9

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Ratnakarandaka-sravakacara to Acyuta. Above these are the higher celestial regions - vimanas of Graiveyaka, Anudisa, and Anuttara. Above these is the holy Siddha sila, which is the abode of the Pure Souls dissociated forever from corporeal body and, having reached the topmost part of the universe, remain there in eternal bliss. The following description of the Siddha sila is given in the Scripture*: At the top of the three worlds, is the eighth earth called Isatpragbhara, which is one rajju wide, seven rajju long, and eight yojana high. In the middle of this earth is the Siddha ksetra (Siddha sila) in the form of a canopy (chatra), white like silver and with diameter equal to that of the human region*. It is eight yojana thick in the middle and decreases towards the margins like that of a bowl kept upright. In the upper layer of rarefied air (tanuvatavalaya) of this Siddha ksetra reside the liberated Pure Souls, Siddhas, endowed with eight supreme qualities. The whole of the region below this abode of the Pure Souls is the region of transmigration, known as samsara, which is to be crossed with the aid of the Supreme Teacher. Beyond the universe-space (lokakasa) is the infinite nonuniverse space (alokakasa) - see Fig. 1 on the next page. * Shri Nemicandra Siddhantacakravarti's Trilokasara, verses 556, 557, 558. + The human region is 45,00,000 yojana long and as many broad. 10

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Verse 1 Fig.-1 - The universe (loka) and the non-universe (aloka) alokakasa INFINITE SPACE BEYOND THE UNIVERSE (NON-UNIVERSE) (31611Ch ) THE UPPER WORLD Urdhvaloka lokakasa THE THREE - WORLDS THE (UNIVERSE) MIDDLE WORLD (ich) madhyaloka THE LOWER WORLD adholoka lokakasa alokakasa ........................ 11

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Ratnakarandaka-sravakacara dezayAmi samIcInaM dharmaM karmanibarhaNam / saMsAraduHkhataH sattvAn yo dharatyuttame sukhe // 2 // sAmAnyArtha - maiM karmoM kA vinAza karane vAle usa samIcIna (zreSTha) dharma ko kahatA hU~ jo jIvoM ko saMsAra ke du:khoM se nikAlakara svarga-mokSa Adi ke uttama sukha meM sthita karatA hai - pahu~cA detA hai| I shall preach the karma-destroying, excellent course of conduct (dharma) that releases the living beings from worldly sufferings and establishes them in the state of supreme happiness. EXPLANATORY NOTE The universe is eternal without beginning and end. In this universe the living beings have been enduring misery, in the beginningless cycle of births and deaths. Life is as uncertain as the bubbles that float on water. And riches which beget worldly happiness are evanescent like the clouds and the lightning. The body too is transitory by nature, full of suffering and pain, worthless and unclean. The objects of pleasure of the senses too are transient like the bubbles. Money has failed to procure happiness whenever it has been put to test. There are many millions of people of money who are unhappy. Can it be status, family, children, fame and the like which are known to have afforded pleasure in the past? Surely not, for what they provide us with is ephemeral and adulterated with suffering as their parting is certain. It can be shown with respect to every worldly object that it cannot be happiness itself. There is no way of escape for the person caught in the meshes of birth, old age, death, disease and sorrow. The wealth acquired with great effort ........................ 12

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Verse 2 does not accompany the self to the next birth. The friends who have shared the joys and sorrows of an individual cannot save him at his death. No one, relations or others, can take away an individual's manifold sufferings such as disease, old age and death. Happiness cannot be found in any object that we zealously seek. The highest aspiration of man can only be to attain Divinity for his soul which gives rise to unalloyed bliss and happiness, and freedom from pain and suffering. The man with such an aspiration does not identify himself with thoughts of worldly existence and endeavours to march on the path indicated by the Omniscient Lord. Supreme happiness Acarya Nemicandra's Trilokasara depicts the extreme happiness appertaining to the lords of the men and the devas but holds it as insignificant as compared to the supreme happiness enjoyed by the Siddha paramesthi: cakkikuruphaNisureMdesahamiMde jaM suhaM tikAlabhavaM / tatto aNaMtaguNidaM siddhANaM khaNasuhaM hodi // 560 // The happiness appertaining to the king of kings (cakravarti), the resident of the regions of enjoyment (bhogabhumi), the lord of the lower celestials, the lord of the heavenly kalpa, and the lord of the heavens beyond the kalpa, is successively infinitely more. The supreme happiness or bliss that appertains to the Siddha paramesthi, however, can only be described as: "Just one instant of bliss that the Siddha paramesthi enjoys is infinitely more than the combined happiness that all the above mentioned worldly jivas enjoy during the course of their past, present and future lives." ........................ 13

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Ratnakarandaka-sravakacara The above statement, though made metaphorically, is sufficient to suggest that the supreme happiness of the Siddha paramesthi is indescribable; it is beyond the senses, selfdependent, and devoid of fluctuations or impediments whatsoever. The happiness of the worldly jivas, on the other hand, is sense-perceived, dependent on outside objects, and characterized by unease or anxiety. As the tongue of the man suffering from acid reflux is not able to savour the most delectable food, similarly, the soul which is soiled with karmic dirt is not able to feel or depict the supreme, unbounded happiness that appertains to the liberated soul. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 19. Acarya Samantabhadra asserts that he is now going to preach that karma-destroying holy Doctrine which illumines the path leading to liberation. He declares that several kinds of worldly prosperity and distinctions wait on the way to embrace the worthy explorer. ........................ 14

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Verse 3 sadRSTijJAnavRttAni dharmaM dharmezvarAH viduH / yadIyapratyanIkAni bhavanti bhavapaddhatiH // 3 // sAmAnyArtha - dharma ke svAmI jinendradeva una samyagdarzana, samyagjJAna aura samyakcAritra ko dharma jAnate haiM - kahate haiM jinake viparIta - mithyAdarzana, mithyAjJAna aura mithyAcAritra - saMsAra ke mArga hote haiN| The expounder of the Doctrine, Lord Jina, has preached that the excellent path of dharma (that leads to liberation, the state of supreme happiness) consists in right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra). The opposite path - wrong faith, wrong knowledge and wrong conduct - leads to wandering in the world (samsara). EXPLANATORY NOTE As liberation is beyond the experience of those who have not attained omniscience, only an Omniscient is able to explain the meaning of liberation and the path leading to it. On the strength of the Doctrine expounded by Lord Jina, learned preceptors (acaryas) have explained through profound compositions that, empirically, right faith, right knowledge and right conduct, together, must be understood to constitute the path to liberation. Acarya Kundakunda's Samayasara: jIvAdIsaddahaNaM sammattaM tesimadhigamo nnaannN| rAgAdIpariharaNaM caraNaM eso du mokkhapaho // 4-11-155 // Belief in the nine substances as these are is right faith (samyagdarsana). Knowledge of these substances without 15

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Ratnakarandaka-sravakacara doubt, delusion or misapprehension is right knowledge (samyagjnana). Being free from attachment etc. is right conduct (samyakcaritra). These three, together, constitute the path to liberation. Jain, Vijay K. (2012), "Acarya Kundkund's Samayasara", p. 75. Acarya Umasvami's Tattvarthasutra: samyagdarzanajJAnacAritrANi mokSamArgaH // 1-1 // Right faith, right knowledge, and right conduct (together) constitute the path to liberation. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 2. Acarya Amotacandra's Purusarthasiddhyupaya: evaM samyagdarzanabodhacaritratrayAtmako nityam / tasyApi mokSamArgo bhavati niSevyo yathAzaktiH // 20 // So, a recipient of spiritual discourse should try to incessantly, and as per his capacity, follow the threefold path to liberation consisting of right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 16. Acarya Nemicandra's Dravyasamgraha: sammaiMsaNaNANaM caraNaM mokkhassa kAraNaM jaanne| vavahArA Nicchayado tattiyamaio Nio appA // 39 // ........................ 16

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Verse 3 From the empirical point of view (vyavahara naya), right faith, right knowledge, and right conduct, together, are to be known as leading to liberation (moksa). And from the transcendental point of view (niscaya naya) the soul itself, inherently possessing these three attributes, is the cause of liberation. Jain, Vijay K. (2013), "Acarya Nemichandra's Dravyasamgraha", p. 144. ........................ 17

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Ratnakarandaka-sravakacara zraddhAnaM paramArthAnAmAptAgamatapobhRtAm / trimUDhApoDhamaSTAGgaM samyagdarzanamasmayam // 4 // sAmAnyArtha - paramArthabhUta - vAstavika athavA sacce artha meM - Apta (deva), Agama (zAstra) aura tapobhRt (guru) kA tIna mUr3hatAoM se rahita, ATha aMgoM se sahita aura ATha prakAra ke madoM se rahita zraddhAna karanA samyagdarzana kahalAtA hai| To have belief, as per the Reality, in the sect-founder or deity (apta or deva), the scripture (agama or sastra), and the preceptor (tapobhrt or guru) is right faith. This right faith must be rid of three kinds of follies (mudhata), endowed with eight limbs (astanga) of right faith, and free from eight kinds of pride (mada). EXPLANATORY NOTE Acarya Umasvami, in Tattvarthasutra, has defined right faith as: tattvArthazraddhAnaM samyagdarzanam // 1-2 // Belief in substances ascertained as these are is right faith. Since 'Ratnakarandaka-sravakacara' is written primarily for the householder, in the present verse Acarya Samantabhadra, while maintaining the gist of the above definition, provides the reader with a simpler and more functional definition of right faith. He asserts that right faith entails belief in three essentials: 1) the sect-founder (apta), 2) the scripture (agama), and 3) the preceptor (guru). But as there are many sect-founders, scriptures and preceptors advocating doctrines that have mutual contradictions and, moreover, each claiming to be genuine, how should one discern between the real and the counterfeit? The 18 ........

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Verse 4 answer is provided in verses 5 to 10. Elaborating on the attributes of right faith, in verses 11 to 18 the Acarya declares that it must be strengthened by eight limbs (astanga): 1) freedom from doubt (nihsankita), 2) freedom from worldly desire (nikkanksita), 3) freedom from revulsion (nirvicikitsa), 4) freedom from superstitions (amudhadysti), 5) charitable forbearance and concealment of defects in others (upaguhana), 6) ensuring steadfastness of right faith and conduct so as not to swerve from the path to liberation (sthitikarana), 7) propagation of the true path (prabhavana), 8) joy and affection towards the right path and its followers (vatsalya). In verses 22 to 24 the three kinds of follies (muohata) that a householder with right faith must assiduously guard against are mentioned: 1) folly relating to worldly customs (lokamudhata), 2) folly relating to deities (devamudhata), 3) folly relating to preachers (gurumudhata). The Acarya also asserts that a person with right faith must be free from eight kinds of pride (mada) - verse 25: 1) pride of knowledge (jnana mada), 2) pride of veneration (puja mada), 3) pride of lineage (kula mada), 4) pride of caste (jati mada), 5) pride of strength (bala mada), 6) pride of accomplishments (rddhi mada), 7) pride of austerities (tapa mada), 8) pride of beauty (sarira mada). ........................ 19

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Ratnakarandaka-sravakacara AptenocchinnadoSeNa* sarvajJenAgamezinA / bhavitavyaM niyogena nAnyathA hyAptatA bhavet // 5 // sAmAnyArtha - niyama se Apta ko doSarahita-vItarAga, sarvajJa, aura Agama kA svAmI (heya aura upAdeya tattvoM kA jJAna karAne vAle Agama kA mUla pratipAdaka) honA cAhiye kyoMki anya prakAra se AptapanA nahIM ho sakatA hai| As a rule, the sect-founder or deity (apta) must be free from imperfections, all-knowing or omniscient, and his teachings should become the basis of the (holy) scripture; without these attributes the trustworthiness of a sect-founder cannot be established. * pAThAntara : AptenotsannadoSeNa 20

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kSutpipAsAjarAtaGkajanmAntakabhayasmayAH / na rAgadveSamohAzca yasyAptaH saH prakIrtyate // 6 // Verse 6 sAmAnyArtha - jisake bhUkha, pyAsa, bUr3hApA, roga, janma, maraNa, bhaya, smaya-mada, rAga, dveSa, moha aura ciMtA, arati, nidrA, vismaya, viSAda - zoka, sveda aura kheda - ye aThAraha doSa nahIM haiM vaha Apta arthAt saccA deva kahA jAtA hai| The one who is free from these eighteen imperfections - hunger (ksudha), thirst (trsa), old-age (zara), sickness (roga), (re ) birth (janma), death (marana), fear (bhaya), pride (mada), attachment (raga), aversion (dvesa), delusion (moha), anxiety (cinta), displeasure (arati ), sleep ( nidra), astonishment (vismaya), despondency or grief (visada or soka), perspiration (sveda), and regret (kheda) - is called the real (trustworthy) sectfounder (apta). 21

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Ratnakarandaka-sravakacara parameSThI paraMjyotirvirAgo vimalaH kRtI / sarvajJo'nAdimadhyAntaH sArvaH zAstopalAlyate // 7 // sAmAnyArtha - vaha Apta - parameSThI (indrAdika ke dvArA vandanIya paramapada meM sthita), paraMjyoti (kevalajJAna jyoti se sahita), virAga (rAga-rUpa bhAvakarma se rahita), vimala (mUlottara prakRtirUpa dravyakarma ke naSTa ho jAne se mala rahita), kRtI (samasta heya-upAdeya tattvoM ke viSaya meM viveka-saMpanna arthAt kRtakRtya, sarvajJa (samasta padArthoM ke sAkSAtkArI hone se), anAdimadhyAnta (Apta ke pravAha kI apekSA se Adi, madhya tathA anta se rahita), sArva (sabhI prANiyoM kA upakAra karane vAle mArga ko dikhalAne ke kAraNa), aura zAstA (pUrvApara-virodha Adi doSoM ko bacAkara samasta padArthoM kA yathArtha upadeza dene se) - ina zabdoM ke dvArA kahA jAtA hai, arthAt ye saba Apta ke nAma haiN| The Supreme Teacher (Apta) is known by these attributes: paramesthi - he is worshipped by the lords of the devas, paramjyoti - is endowed with the divine light of omniscience, viraga - is free from all kinds of desires, vimala - is stainless, having washed off karmic impurities, krta-krtya - is contented, having attained the highest goal, sarvajna - is all-knowing, anadimadhyanta - is without beginning, middle or end (in terms of eternal existence of such a Supreme Teacher), sarva - is a benefactor for all living beings, and sasta - is the most trustworthy preacher of Reality. ........................ 22

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anAtmArthaM vinA rAgaiH zAstA zAsti sato hitam / dhvanan zilpikarasparzAnmurajaH kimapekSate // 8 // Verse 8 sAmAnyArtha Apta bhagavAn rAga ke binA, apanA prayojana na hone para bhI, samIcIna-bhavyajIvoM ko hita kA upadeza dete haiM kyoMki bajAne vAle ke hAtha ke sparza se zabda karatA huA muraja (mRdaMga ) kyA apekSA rakhatA hai? arthAt kucha bhI nhiiN| The World Teacher (Apta) is free from attachment and, therefore, delivers His discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (mrdanga) long for as it makes sound on the touch of the drummer's hand? 23

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Ratnakarandaka-sravakacara AptopajJamanullaMghyamadRSTeSTavirodhakam / tattvopadezakRtsArvaM zAstraM kApathaghaTTanam // 9 // sAmAnyArtha - vaha zAstra sarvaprathama bhagavAn ke dvArA upajJAta hai, anya vAdiyoM ke dvArA akhaNDanIya hai, pratyakSa aura anumAnAdi ke virodha se rahita hai, tattva kA upadeza karane vAlA hai, sabakA hitakArI hai aura mithyAmArga kA khaNDana athavA nirAkaraNa karane vAlA hai| That alone is true scripture which is the word of the Omniscient (Apta), inviolable, not opposed to the two kinds of valid knowledge - direct (pratyaksa) and indirect (paroksa) - reveals the true nature of Reality, universally helpful to living beings, and potent enough to destroy all forms of falsehood. EXPLANATORY NOTE Jain, Champat Rai provides the following explanation to this verse: The acharya gives here the six principal characteristics of the Jaina Scripture. The word of the Tirthankara is never in conflict with valid knowledge, however acquired; it is never couched in mystic or mythological language, but reveals the nature of things as these exist in nature. For this reason the Jaina Siddhanta has nothing in common with dogmatic theology or mysticism, and is a purely scientific system of rational thought, capable of raising the human soul from the lowest depths of sin and despair and of installing it in the coveted Supreme Seat. The next great characteristic given by the acharya is the quality of being helpful to all living beings, without exception. Daya (mercy) and ahimsa (non-injuring) being the fundamental tenets of the Holy Siddhanta, Jainism ........................ 24

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Verse 9 can never be ranked with those other creeds whose teaching inculcates, directly or indirectly, the taking of life for sacrifice or food. Thus, at every stage of its activity, Jainism always tends to protect and advance the interests of all kinds of living beings. The last great characteristic of the Holy Scripture is that it is by itself capable of destroying falsehood. This is only natural, for it is a peculiarity of the scientific method which, being commendable to the most exacting and critical intellect, cannot but destroy all forms of error, doubt and ignorance, the three constituents of falsehood. It will be seen that Jainism proceeds by describing the nature of existing substances, dealing fully, in so far as is necessary for the purposes of religion, with the lities or attributes which arise from their interaction in the course of evolution. It has nothing in common with dogmatism - "thou shalt do this," and "thou shalt not do that," etc., - nor with mystic mythology which says one thing and means quite another. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 4-6. Acarya Kundakunda in Pravacanasara states that the scriptures are the true sources of direct and indirect knowledge: jiNasatthAdo aDhe paccakkhAdIhiM bujjhado NiyamA / carefa Halaget et frei Hufergoo II -ce II He who assimilates the reality of substances through the Jaina scriptures, which contain valid knowledge (pramana), direct and other, certainly exhausts the heap of delusion and, therefore, the scriptures should be studied regularly. ........................ 25

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Ratnakarandaka-sravakacara viSayAzAvazAtIto nirArambho'parigrahaH / jJAnadhyAnataporaktastapasvI* saH prazasyate // 10 // sAmAnyArtha - jo viSayoM kI AzA ke vaza se rahita ho, Arambha rahita ho, parigraha rahita ho aura jJAna, dhyAna tathA tapa rUpI ratnoM se sahita ho arthAt ina tInoM meM lavalIna ho, vaha tapasvI arthAt guru prazaMsanIya hai| That preceptor or guru is laudable who is not controlled by the desires of the senses, who has renounced all worldly occupations, is without attachment or possessions, and is ever engaged in the trio of knowledge-acquisition, meditation, and austerity. * pAThAntara : jJAnadhyAnataporatnastapasvI ........................ 26

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idamevedRzameva tattvaM nAnyanna cAnyathA / ityakampAyasAmbhovatsanmArge'saMzayA ruciH // 11 // sAmAnya tattva Apta, Agama aura tapasvI rUpa tattva athavA jIva, ajIva Adi tattva - yahI hai, aisA hI hai, anya nahIM hai, aura anya prakAra nahIM hai, isa taraha deva, zAstra, guru ke pravAha - rUpa samIcIna mokSamArga ke viSaya meM lohe ke pAnI ke samAna nizcala - aTala zraddhA rakhanA (samyagdarzana kA ) ni:zaGkitatva aMga hai| - To have faith, hardened as if tempered with molten iron, in the Jaina Doctrine as expounded by the World Teacher (Apta), in the Scripture (agama), and in the Preceptor (tapobhrt or guru) resulting in belief that Reality is this only, is only what has been said, is not anything else, and is not in any other form, is the first limb, being without doubt (nihsankita guna), of right faith. Verse 11 EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: sakalamanekAntAtmakamidamuktaM vastujAtamakhilajJaiH / kimu satyamasatyaM vA na jAtu zaGketi kartavyA // 23 // - The description of the nature of substances by the Omniscient Lord is based on anekantavada (the doctrine of manifold points of view relative pluralism). A right believer should not entertain any doubt as to whether it is true or false. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya, p. 18. 27

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Ratnakarandaka-sravakacara karmaparavaze sAnte duHkhairntritodye| pApabIje sukhe'nAsthA zraddhAnAkAGkSaNA smRtA // 12 // sAmAnyArtha - karmoM ke adhIna, anta-sahita arthAt nazvara, du:khoM se mizrita arthAt bAdhita, aura jo pApa ke kAraNa haiM, una viSaya-sambandhI sukhoM meM jo arucipUrNa (zAzvata buddhi se rahita) zraddhA hai vaha ni:kAGkitatva nAma kA aMga kahalAtA hai| To have faith that the pleasures of the senses are not worth the desire as these are under the control of karmas, ephemeral, interlaced with sorrow, and seeds of evil, is the second limb, being desireless (nihkanksita guna), of right faith. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: iha janmani vibhavAdInyamutra cakritvakezavatvAdIna / ekAntavAdadUSitaparasamayAnapi ca nAkAMkSet // 24 // A right believer should not desire riches of the world in this life, splendour of the Cakravarti or Narayana in the life hereafter, and take up or follow other sects that advocate one-sided views. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 19. ........................ 28

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Verse 13 svabhAvato'zucau kAye rtntrypvitrite| nirjugupsA guNaprItirmatA nirvicikitsatA // 13 // sAmAnyArtha - svabhAva se apavitra kintu ratnatraya - samyagdarzana, samyagjJAna aura samyakcAritra - se pavitra zarIra meM glAni rahita, guNoM se prema karanA, nirvicikitsA aMga mAnA gayA hai| The body, by its very nature, is impure but it gets purified when the soul is endowed with the Three Jewels (ratnatraya) of right faith, right knowledge and right conduct. To adore the virtuous, without aversion for his body, is the third limb, being revulsionfree (nirvicikitsa guna), of right faith. EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: kSuttRSNAzItoSNaprabhRtiSu nAnAvidheSu bhAveSu / dravyeSu purISAdiSu vicikitsA naiva karaNIyA // 25 // A right believer should not entertain feeling of revulsion (disgust) in conditions such as hunger, thirst, cold, or heat, and at the sight of materials like excretion. ___Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 20. Jaina Doctrine lays great emphasis on the purity of the soul rather than of the body. A Jaina saint aspires for the purity of his soul at the expense of the purity of his body. It is better to have a pure soul in a naturally impure body than an impure soul in an impure body but embellished with ornaments and sprayed with 29

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Ratnakarandaka-sravakacara deodorants. The inherent impurity of the body has thus been explained in the Scripture: Acarya Samantabhadra's Svayambhustotra: ajaGgamaM jaGgamaneyayantraM yathA tathA jIvadhRtaM zarIram / bIbhatsu pUrti kSayi tApakaM ca sneho vRthAtreti hitaM tvamAkhyaH // (7-2-32) As an inanimate equipment (a vehicle, for example) requires an animate being (a man) for its operation, so does the body, that the soul adopts as its encasement, require the soul for its functioning. The body is repugnant, foul-smelling, perishable, and a source of anxiety and, therefore, it is futile to have attachment towards it. O Lord Suparsvanatha, this is your benign precept. 30 Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra", p. 45. Acarya Pujyapada puts this aspect of the Jaina Doctrine plainly and forcefully in Istopadesa: yajjIvasyopakArAya taddehasyApakArakam / yaddehasyopakArAya tajjIvasyApakArakam // 19 // Actions that are intended for the enrichment of the soul discard the welfare of the body, and the actions intended for the welfare of the body undermine soul-enrichment. The same has been explained further: The soul and the body are two distinct entities; the soul is a spiritual substance with consciousness as its primary attribute and the body is an inanimate object comprising physical matter. All our actions in the direction of enriching the soul would, as a ......

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Verse 13 corollary, undermine the well-being of the body. Fasting and meditation are helpful aids to purify the soul but ignore the immediate needs of the body. Renunciation and austerities help the soul by saving it from harmful desires but deprive the body of the objects of its guard and embellishment. An ascetic striving after emancipation endures, without regret or remorse, bodily hardships and afflictions. He unreservedly endures the torments of extreme hunger, parching thirst, biting cold, and oppressive heat of the sun. Afflictions caused by insect-bites, roaming bare-foot on thorny roads, sitting in a particular posture for a long time, lying down on uneven and hard ground, and even serious disease, do not swerve him from the path. He embraces blameless nakedness like that of the child and is always free from the excitement of passions and agitations of the senses. Engaged continually in cleansing the soul from the mire of karmic impurities, he has no desire left to take bath and cleanse his body. - Having learnt the truth about bondage and emancipation, the saint is indifferent to the pleasures of the senses. He has no thought or desire for the well-being of the body and does not adorn it. For him the body is just an aid for acquiring the Three Jewels (ratnatraya) of merit - right faith, right knowledge and right conduct and safeguarding them. He accepts pure, properly prepared food only once in a day, that too less than his fill, in order to keep his body intact, just as lubrication is indispensable to the running of the wheel. Although his physical frame reduces to a mere assemblage of skin, bones, and arteries, it becomes auspicious, adorable and worshipful. Due to severe austerities, he may have even developed extraordinary powers of cure but being devoid of passions, attachment and aversion, he does not use these powers to cure himself. No wonder, with the passage of time, the purity of his soul increases 31

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Ratnakarandaka-sravakacara manifold as his karmic body is purged of many kinds of harmful karmic matter. Our gross body must undergo changes due to the substance of time (kala). Gradual, imperceptible changes take place in it incessantly, every instant. If gradual, imperceptible changes do not take place there can be no perceptible change either. We do not develop wrinkles or grey hair all of a sudden. When we perceive major transformations or changes in our body, which truly are results of minute changes taking place every instant, we term these changes as due to 'aging'. The substance of time, which itself is without activity, is the auxiliary cause of the minute changes taking place in all substances. Conventionally, however, we talk of time as the past, the present and the future, or years, days and hours. Changes, minute as well as perceptible, must take place in our body and this process cannot be subverted. The body must undergo transformations due to the substance of time. And on the completion of the age-karn the soul must depart from the body to its new abode. Our efforts to nourish the body at the expense of the soul, therefore, are short-sighted and are bound to result into suffering. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 58-60. Jain, Champat Rai's explanation of this verse is apt and forthright: Non-Jainas generally express disgust at the sight of Jaina ascetics whose rules of conduct do not allow them to attend to the embellishment of their physical person. This verse points out the proper mental attitude for a true believer - he should respect the virtues of the saint, and love him for his self-control, but should not feel disgust with the impure or unclean state of his outward self, i.e., body. Conceived and developed in the filthiest part of the body of its female parent, full of urine, ........................ 32

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Verse 13 faeces, saliva and many other similar impurities, how can the body, asks the acharya, be regarded as clean? Let him who would laugh at the dirty condition of the body of the Jaina saint remember that, in its true nature, his own body is but a basket of stinking unsightly filth covered over with leathern parchment. There is yet an important distinction between his body and that of the saint which consists in the fact that, while his own carcass is filled, to the full, with the refuse resulting from unrestrained sense-indulgence, the saint's contains less filth, both quantitatively and qualitatively, owing to the control which he puts on his senses. The difference between their bodies is then reduced to this that the saint's is actually the purer of the two, though the other appears to be more attractive outwardly. And, so far as the purity of the soul is concerned, the man who scorns the saint is nowhere as compared with him whom he likes to scorn, since the very fact of ridiculing a true saint is an indication of gross ignorance and sin. The dirty, untidy appearance of a muni (ascetic) is a necessary step in the path of progress, and is unavoidable at a certain stage. As a matter of fact, the attainment of nirvana is consistent only with a complete absorption in one's own atman (soul), and necessitates the withdrawal of attention from the physical body and the outside world, so that the Jaina householder, who is expected to be a pattern of cleanliness, is enjoined to gradually train himself to neglect his fleshy 'prison', the body of matter, and to study the well-being of his soul. The ascetic, who has renounced the world and who wishes to reach the goal in the shortest space of time, naturally lays all the stress he can on spiritual meditation, and can ill afford to waste his time on studying such useless and progress-obstructing matters as the attractiveness of his person. Neither is he a loser in the long run, for the destruction of his ghatia karmas at once raises him ........................ 33

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Ratnakarandaka-sravakacara to the status of divinity, when those very beings who used to ridicule him fall down at his feet. It will be now evident that those who affect disgust at the sight of a Jaina monk are never likely to attain nirvana, for neglect of the body is an absolutely unavoidable necessity for the pilgrim's progress, and he who has nothing but loathing and disgust for the kind of life which those who are striving to reach the goal lead can never be induced to set his foot on the Path. For the same reason those who object to the nude appearance of the Jaina saint also debar themselves from nirvana. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 7-9. ........................ 34

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kApathe pathi duHkhAnAM kApathasthe'pyasammatiH / asaMpRktiranutkIrtiramUDhA dRSTirucyate // 14 // sAmAnyArtha - jo dRSTi duHkhoM ke mArga svarUpa mithyAdarzanAdi-rUpa kumArga meM, aura kumArga meM sthita jIva meM bhI, mAnasika sammati se rahita, zArIrika samparka (jaise mastaka hilAkara sahamati pradAna karanA) se rahita, aura vAcanika prazaMsA se rahita hai, vaha mUr3hatA-rahita dRSTi arthAt amUDhadRSTi nAma kA aMga kahA jAtA hai| The view that does not accord acceptance, through mental disposition, bodily action (like bowing down ), or words, to the path of wrong faith that surely leads to worldly sufferings, or to the person treading the path, is the fourth limb, being nondeluded (amudhadrsti guna), of right faith. EXPLANATORY NOTE Verse 14 acarya Amrtacandra's Purusarthasiddhyupaya: loke zAstrAbhAse samayAbhAse ca devatAbhAse / nityamapi tattvarucinA kartavyamamUDhadRSTitvam // 26 // A right believer should exhibit keen interest in the tattvas (substances) and not admire or have superstitious faith on ubiquitous scriptures, religious convictions, and deities in this world. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 21. ...... 35

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Ratnakarandaka-sravakacara svayaM zuddhasya mArgasya bAlAzaktajanAzrayAm / vAcyatAM yatpramArjanti tadvadantyupagRhanam // 15 // sAmAnyArtha - svabhAva se nirmala ratnatraya rUpa mArga kI ajJAnI tathA asamartha manuSyoM ke Azraya se hone vAlI nindA ko jo pramArjita karate haiM athavA dUra karate haiM arthAt chipAte haiM, unake usa pramArjana ko upagUhana nAma kA aMga (guNa) kahA jAtA hai| The attribute that rectifies (or otherwise conceals) the wrong doings, that have the potential to malign the stainless path of the Three Jewels (ratnatraya - right faith, right knowledge and right conduct), by ignorant or incompetent persons, is the fifth limb, beingashielder (upaguhana guna), of right faith. EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: dharmo'bhivarddhanIyaH sadAtmano maardvaadibhaavnyaa| paradoSanigUhanamapi vidheyamupabRMhaNaguNArtham // 27 // A right believer should constantly meditate on virtues of dharma, like supreme modesty, in order to protect the soul from all contrary dispositions. He should also cover up the shortcomings of others. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 22. ........................ 36

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Verse 16 darzanAccaraNAdvApi calatAM dharmavatsalaiH / pratyavasthApanaM prAjJaiH sthitIkaraNamucyate // 16 // sAmAnyArtha - dharmasnehI janoM ke dvArA samyagdarzana se athavA cAritra se bhI vicalita hote huye puruSoM kA phira se pahale kI taraha sthita kiyA jAnA vidvAnoM ke dvArA sthitikaraNa aMga kahA jAtA hai| To reinstate devout persons, gone astray from right faith or right conduct (or both), in the right path is called by the wise as the sixth limb, being a restorer (sthitikarana guna), of right faith. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: kAmakrodhamadAdiSu calayitumuditeSu vartmano nyAyAt / zrutamAtmanaH parasya ca yuktyA sthitikaraNamapi kAryam // 28 // On the rise of passions like sexual desire, anger, and pride, which tend to move the soul away from the righteous path, one should strive to reinstate oneself, as well as the others, on the right track as per the teachings of the Scripture. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 23. ........................ 37

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Ratnakarandaka-sravakacara svayUthyAnprati sadbhAvasanAthApetakaitavA / pratipattiryathAyogyaM vAtsalyamabhilapyate // 17 // sAmAnyArtha - apane sahadharmI bandhuoM ke samUha meM rahane vAle logoM ke prati saralatA (acche bhAva) sahita aura mAyAcAra rahita unakI yogyatA ke anusAra Adara-satkAra Adi karanA vAtsalya aMga kahA jAtA hai| To exhibit, as appropriate, qualities such as reverence, fervent affection and humility, naturally and without deception, toward fellow brethren following the same path is known as the seventh limb, being affectionate (vatsalya guna), of right faith. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: anavaratamahiMsAyAM zivasukhalakSmInibandhane dharme / sarveSvapi ca sadharmiSu paramaM vAtsalyamAlambyam // 29 // A right believer should have tender affection for the principle of non-injury, and for the truth proclaimed by religion - foundation for achieving liberation. He should also exhibit compassion for all his brethren following the precepts of religion. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 24. ........................ 38

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Verse 18 ajJAnatimiravyAptimapAkRtya yathAyatham / jinazAsanamAhAtmyaprakAzaH syAtprabhAvanA // 18 // sAmAnyArtha - ajJAna-rUpI andhakAra ke vistAra ko dUra kara apanI zakti ke anusAra jinazAsana ke mAhAtmya ko prakaTa karanA prabhAvanA aMga hai| To remove, as far as possible, the expanse of darkness of ignorance, and thus to propagate the greatness and glory of the noble Jaina Doctrine, is known as the eighth limb, being a propagator (prabhavana guna), of right faith. EXPLANATORY NOTE Acarya Amstacandra's Purusarthasiddhyupaya: AtmA prabhAvanIyo ratnatrayatejasA satatameva / dAnatapojinapUjAvidyAtizayaizca jinadharmaH // 30 // A right believer should ever make his soul radiate with the Three Jewels comprising right faith (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcaritra). He should promote Jainism though exceptional charity, austerity, worship of the Omniscient Lord, and learning. ___Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 25-26. ........................ 39

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Ratnakarandaka-sravakacara tAvadaJjanacauro'le tato'nantamatiH smRtA / uddAyanastRtIye'pi turIye revatI matA // 19 // tato jinendrabhakto'nyo vAriSeNastataH prH| viSNuzca vajranAmA ca zeSayorlakSyatAM gatau // 20 // sAmAnyArtha - krama se prathama aMga (niHzaktitva) meM aJjana cora smRta hai, tadantara dvitIya aMga (ni:kAGkitatva) meM anantamatI smRta hai, tRtIya aMga (nirvicikitsA) meM uddAyana nAma kA rAjA mAnA gayA hai, caturtha aMga (amUDhadRSTi) meM revatI rAnI mAnI gaI hai, tadantara paJcama aMga (upagUhana) meM jinendrabhakta seTha, usake bAda SaSTha aMga (sthitikaraNa) meM vAriSeNa rAjakumAra, usake bAda saptama (vAtsalya) aura aSTama (prabhAvanA) aMgoM meM viSNukumAra muni aura vajrakumAra muni prasiddhi ko prApta hue haiN| As illustrations of the eight limbs of right faith, for the first limb, being without doubt (nihsankita guna), thief by the name of Anjana is to be recalled, and for the second, being desireless (nihkanksita guna), Anantamati who followed her vow of celibacy till the end and attained birth in the Sahasrara kalpa. For the third limb, being revulsion-free (nirvicikitsa guna), king by the name of Uddayana who remained revulsion-free in the face of foul-smelling vomit by a trickster deva turned into a monk; and for the fourth, being non-deluded (amudhadrsti guna), Revati Rani who remained steadfast in her belief that there were only nine Vasudeva, eleven Rudra and twenty-four Tirthankara, as mentioned in the Scripture, are worthy illustrations. Then, for the fifth limb, being a shielder (upaguhana guna), setha Jinendrabhakta who, in order to protect the Jaina Doctrine from being laughed at, shielded a 40

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Verses 19 & 20 thief turned into an ascetic. For the sixth, being a restorer (sthitikarana guna), prince Varisena who re-established his colleague saint in true asceticism; for the seventh, being affectionate (vatsalya guna), Muni Visnukumara who transformed himself into a brahmana in order to save monks from oppression; and for the eighth, being a propagator (prabhavana guna), Muni Vajrakumara, acquired fame. EXPLANATORY NOTE In these two verses Acarya Samantabhadra has given the names of great personages whose stories, of unflinching adherence to the respective limbs of right faith, are worth recollecting. These stories find mention in various puranas, constituent parts of rich Jaina literature. ........................ 41

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Ratnakarandaka-sravakacara nAGgahInamalaM chettuM darzanaM janmasantatim / na hi mantro'kSaranyUno nihanti viSavedanAm // 21 // sAmAnyArtha - aMgo se hIna samayagdarzana saMsAra kI santati ko chedane ke lie samartha nahIM hai kyoMki eka akSara se bhI hIna mantra viSa kI pIr3A ko naSTa nahIM karatA hai| Just as a sacred utterance (mantra) that is deficient even by a syllable loses its power to cure the pain caused by venom, right faith, not reinforced with its (eight) limbs, is incapable of cutting short the worldly cycle (samsara) of births and deaths. ........................ 42

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Verse 22 ApagAsAgarasnAnamuccayaH sikatAzmanAm / giripAto'gnipAtazca lokamUDhaM nigadyate // 22 // sAmAnyArtha - (dharma mAnakara) nadI aura samudra meM snAna karanA, bAlu aura pattharoM kA Dhera lagAnA, parvata se giranA aura agni meM par3anA lokamUDhatA kahI jAtI hai| Considering acts like taking dip in the waters of rivers and oceans, making stupas (dome shaped shrines) out of sand and rocks, rolling down a precipice, and self-immolation (by fire), as dharma, are examples of the folly relating to worldly customs (lokamudhata). The custom of worshipping trees is considered a folly in Jainism. ........................ 43

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Ratnakarandaka-sravakacara varopalipsayAzAvAn raagdvessmliimsaaH| devatA yadupAsIta devatAmUDhamucyate // 23 // sAmAnyArtha - varadAna prApta karane kI icchA se, AzA se yukta ho, rAga-dveSa se malina devoM kI jo ArAdhanA kI jAtI hai vaha devamUr3hatA kahI jAtI hai| To worship deities, themselves stained with attachment and aversion, with the aim to receive boons and for fulfillment of desires, is called the folly relating to deities (devamudhata). ........................ 44

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Verse 24 sagranthArambhahiMsAnAM saMsArAvarttavartinAm / pASaNDinAM puraskAro jJeyaM pASaNDimohanam // 24 // sAmAnyArtha - parigraha, Arambha aura hiMsA sahita, tathA saMsAra-bhramaNa ke kAraNabhUta kAryoM meM lIna anya kuliMgiyoM ko agrasara karanA pASaNDimUr3hatAgurumUr3hatA jAnane ke yogya hai| To eulogize heretics who themselves are full of attachment (parigraha), vicious deeds (arambha), and injury (himsa), and who advance activities that extend wandering in the world (samsara), is called the folly relating to preachers (pasandimudhata or gurumudhata). ........................ 45

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Ratnakarandaka-sravakacara jJAnaM pUjAM kulaM jAtiM balamRddhiM tapo vpuH| aSTAvAzritya mAnitvaM smayamAhurgatasmayAH // 25 // sAmAnyArtha - jJAna, pUjA-pratiSThA, kula, jAti, bala, Rddhi, tapa aura zarIra - ina ATha kA Azraya lekara garvita hone ko garva se rahita gaNadharAdika garva athavA smaya-mada kahate haiN| Accomplished sages (Apostles -ganadhara), themselves free of pride, define pride (garva or mada) as haughtiness based on one's 1) knowledge (jnana), 2) veneration (puja), 3) lineage (kula), 4) caste (jati), 5) strength (bala), 6) accomplishments (yddhi), 7) austerities (tapa), and 8) physical beauty (sarira). ........................ 46

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Verse 26 smayena yo'nyAnantyeti dharmasthAn garvitAzayaH / so'tyeti dharmamAtmIyaM na dharmo dhArmikairvinA // 26 // sAmAnyArtha - uparyukta mada se garvitacitta hotA huA jo puruSa ratnatraya-rUpa dharma meM sthita anya jIvoM ko tiraskRta karatA hai vaha apane dharma ko hI tiraskRta karatA hai kyoMki dharmAtmAoM ke binA dharma nahIM hotA hai| The man who, owing to his intoxication with the aforesaid kinds of pride, denigrates virtuous men established in the Three Jewels (ratnatraya) of dharma, in fact, denigrates his own dharma because dharma cannot survive without the men practising it. ........................ 47

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Ratnakarandaka-sravakacara yadi pApanirodho'nyasampadA kiM prayojanam / atha pApAsravo'styanyasampadA kiM prayojanam // 27 // sAmAnyArtha - yadi pApa ko rokane vAlA ratnatraya-dharma hai to anya sampatti se kyA prayojana hai; yadi pApa kA Asrava hai to anya sampatti se kyA prayojana hai? What shall the man profit from the affluence of the world if he owns the wealth of the Three Jewels (ratnatraya) that cause the stoppage of evil activity (papa); what shall the man profit from the affluence of the world if the influx (asrava) of evil activity (papa) persists? EXPLANATORY NOTE To the man endowed with the treasure of the Three Jewels (ratnatraya), the riches of the world appear insignificant. The Three Jewels (ratnatraya) keep the bondage of evil karmas (papa) at bay and, therefore, what he has in store for future is nothing but bliss and happiness. On the other hand, the man owning the riches of the world but without the treasure of the Three Jewels (ratnatraya) is bound to amass evil karmas (papa) that must eventually land him into the most unfavourable and demanding conditions. ........................ 48

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Verse 28 samyagdarzanasampannamapi mAtaGgadehajam / devA devaM vidurbhasmagUDhAGgArAntaraujasam // 28 // sAmAnyArtha - jinendradeva samyagdarzana se yukta cANDAla kula meM utpanna hue jIva ko bhI bhasma (rAkha) se AcchAdita aMgAre ke bhItarI bhAga ke samAna teja se yukta AdaraNIya jAnate haiN| The expounders of the Doctrine regard the man, born in the lowest of caste (known as candala) but possessing right faith, as divine; his divinity is like the fire hidden under ashes in a piece of smouldering charcoal. ........................ 49

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Ratnakarandaka-sravakacara zvApi devo'pi devaH zvA jAyate dharmakilviSAt / kApi nAma bhavedanyA sampaddharmAccharIriNAm // 29 // sAmAnyArtha - dharma aura pApa se kramazaH kuttA bhI deva aura deva bhI kuttA ho jAtA hai| yathArtha meM prANiyoM ko dharma se anya bhI anirvacanIya sampadA prApta hotI By following the path of virtue (dharma) a dog becomes a celestial being (deva) and by following the the path of vice (papa) a celestial being (deva) becomes a dog. It is true that the men of virtue (dharma) obtain many other ineffable boons. ........................ 50

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Verse 30 bhayAzAsnehalobhAcca kudevAgamaliGginAm / praNAmaM vinayaM caiva na kuryuH zuddhadRSTayaH // 30 // sAmAnyArtha - nirmala samyagdRSTi jIva bhaya, AzA, sneha aura lobha se bhI mithyA deva, mithyA zAstra aura kuguru ko praNAma aura unakI vinaya bhI na kreN| Men possessing pristine right faith should neither salute nor venerate false deity, scripture and preceptor; not even out of fear, expectation, attachment, or greed. ........................ 51

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Ratnakarandaka-sravakacara darzanaM jJAnacAritrAtsAdhimAnamupAznute / darzanaM karNadhAraM tanmokSamArge pracakSyate // 31 // sAmAnyArtha - samyagdarzana jisa kAraNa se jJAna aura cAritra kI apekSA zreSThatA yA utkRSTatA ko prApta hotA hai usa kAraNa se samyagdarzana ko mokSamArga ke viSaya meM karNadhAra athavA khevaTiyA kahate haiN| There is reason why right faith is entitled to preeminence over knowledge and conduct; for the same reason it is called the helmsman that steers the ship sailing in the path to liberation. EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: tatrAdau samyaktvaM samupAzrayaNIyamakhilayatnena / tasmin satyeva yato bhavati jJAnaM caritraM ca // 21 // Out of the three constituents of the path to liberation mentioned above, sincere efforts should be made to first acquire right faith (samyagdarsana). Only on the acquisition of right faith can knowledge and conduct become right knowledge (samyagjnana) and right conduct (samyakcaritra). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 17. ........................ 52

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Verse 32 vidyAvRttasya sambhUtisthitivRddhiphalodayAH / na santyasati samyaktve bIjAbhAve taroriva // 32 // sAmAnyArtha - bIja ke abhAva meM vRkSa (ke abhAva) kI taraha, samyagdarzana ke na hone para jJAna ora cAritra kI utpatti, sthiti, vRddhi aura phala kI udbhUti nahIM hotI hai| Just as it is not possible to have a tree in the absence of a seed, there cannot be origination, steadiness, growth, and fruition of (right) knowledge and (right) conduct without having right faith in the first place. ........................ 53

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Ratnakarandaka-sravakacara gRhastho mokSamArgastho nirmoho naiva mohavAn / anagAro gRhI zreyAn nirmoho mohino muneH // 33 // sAmAnyArtha - moha-mithyAtva se rahita gRhastha mokSamArga meM sthita hai parantu moha-mithyAtva se sahita muni mokSamArga meM sthita nahIM hai| mohI mithyAdRSTi muni kI apekSA moha-rahita samyagdRSTi gRhastha zreSTha hai| The householder who has rid himself of delusion is established on the path to liberation, but the ascetic with delusion is not so established. The householder without delusion is superior to the ascetic with delusion (owing to the former possessing right faith). EXPLANATORY NOTE Acarya Kundakunda's Samayasara: paramaTThammi du aThido jo kuNadi tavaM vadaM ca dhaarydi| taM savvaM bAlatavaM bAlavadaM viMti savvaNhU // 4-8-152 // Anyone who has not positioned himself in the divine state of the soul, but performs austerities and observes vows, the allknowing call his austerities and observance of vows as childish austerities (baltapa) and childish observance of vows (balvrata). Jain, Vijay K. (2012), "Acarya Kundkund's Samayasara", p. 73-74. ........................ 54

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Verse 34 na samyaktvasamaM kiJcitkAlye trijagatyapi / zreyo'zreyazca mithyAtvasamaM nAnyattanUbhRtAm // 34 // sAmAnyArtha - prANiyoM ke tInoM kAloM meM aura tInoM lokoM meM bhI samyagdarzana ke samAna kalyANa-rUpa, aura mithyAdarzana ke samAna akalyANa-rUpa dUsarA koI nahIM hai| For the living beings there is nothing in the three worlds and the three times that brings about more propitiousness than right faith; there is nothing that brings about more unpropitiousness than wrong faith. ........................ 55

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Ratnakarandaka-sravakacara samyagdarzanazuddhA nArakatiryanapuMsakastrItvAni / duSkulavikRtAlpAyurdaridratAM ca vrajanti nApyavratikAH // 35 // sAmAnyArtha - samyagdarzana se zuddha jIva vrata rahita hone para bhI nAraka, tiryaJca, napuMsaka aura strIpane ko aura nIca-kula, vikalAMga avasthA, alpAyu aura daridratA ko prApta nahIM hote haiN| Persons with right faith, even if without vows, are not reborn as infernal beings, as plants and animals, and in neuter or feminine genders; they are also not reborn in low caste, as cripples, with short lifetime, and in a state of poverty. ........................ 56

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Verse 36 ojestejovidyAvIryyayazovRddhivijayavibhavasanAthAH / mAhAkulA mahArthA mAnavatilakA bhavanti darzanapUtAH // 36 // sAmAnyArtha - samyagdarzana se pavitra jIva utsAha, pratApa-kAnti, vidyA, bala-parAkrama, yaza-kIrti, vRddhi-unnati, vijaya aura vaibhava-sampatti ke svAmI, uccakulotpanna aura (dharma-artha-kAma-mokSa rUpa) puruSArtha se sahita, manuSyoM meM zreSTha hote haiN| Persons whose souls are purified with right faith are endowed with vigour, lustre, learning, strength, glory and renown, growth and advancement, success, grandeur, high caste, and right human-effort [for the sake of righteousness (dharma), wealth (artha), enjoyment (kama), and liberation (moksa)]. They are the best of human beings. ........................ 57

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Ratnakarandaka-sravakacara aSTaguNapuSTituSTA dRSTiviziSTAH prakRSTazobhAjuSTAH / amarApsarasAM pariSadi ciraM ramante jinendrabhaktAH svarge // 37 // sAmAnyArtha - samyagdarzana se sahita bhagavAn jinendra ke bhakta-puruSa svarga meM devoM aura deviyoM (apsarAoM) kI sabhA meM aNimA Adi ATha guNa tathA zArIrika puSTi athavA aNimA Adi ATha guNoM kI puSTi se santuSTa aura vizeSa sundaratA (zobhA) se sahita hote hue bahuta kAla taka krIr3A karate haiN| Devout followers of Lord Jina possessing right faith are reborn as heavenly beings (devas) with extraordinary splendour and enjoy millions of millenniums in the company of other devas and devis (celestial nymphs). Due to their eight divine accomplishments such as the ability to contract their body to a miniscule size, and physical grandeur, they remain extremely contented. * EXPLANATORY NOTE The eight divine accomplishments are: 1) anima - the ability to contract one's body to a miniscule size; 2) mahima - the ability to expand one's body to an extremely large size; 3) laghima - the ability to make one's body lighter than air; 4) prapti - the ability to touch far away objects while remaining seated at one place; * This is also interpreted as: Due to their eight divine accomplishments such as the ability to contract their body to a miniscule size, they remain extremely contented. 58

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Verse 37 5) prakamya - the ability to walk on the surface of water or swim on the surface of earth; 6) isitva - the ability to rule the three worlds; 7) vasitva - the ability to control anyone; 8) kamarupitva - the ability to make many bodily forms simultaneously. In some commentaries, garima - the ability to make one's body extremely heavy - is mentioned, in place of kamarupitva. Acarya Pujyapada asserts in Sarvarthasiddhi: Persons with right faith, till they finally attain liberation, are destined to superior states of existence thereby getting reborn in auspicious environments only. It is said in the Scripture that persons with right faith will be reborn among the fourth order of devas - heavenly (vaimanika) devas - and not among the three lower orders, namely the residential (bhavanavasi), the peripatetic (vyantara), and the stellar (jyotiska) devas. Those persons who are characterized by right belief and practice restraint with attachment, and restraint-cum-non-restraint, will also be reborn in the higher heavens of Saudharma kalpa and so on and not among the three lower orders of celestial beings. Adapted from: Jain, S.A. (1960), "Reality", p. 183. 59

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Ratnakarandaka-sravakacara navanidhisaptadvayaratnAdhIzAH sarvabhUmipatayazcakram / varttayituM prabhavanti spaSTadRzaH kSatramaulizekharacaraNAH // 38 // sAmAnyArtha - nirmala samyagdarzana ke dhAraka manuSya hI nava nidhi aura caudaha ratnoM ke svAmI tathA rAjAoM ke mukuToM sambandhI kalagiyoM para jinake caraNa haiM aise samasta chaH khaNDoM ke svAmI (cakravartI) hote huye cakraratna ko vartAne ke lie samartha hote haiN| Only men possessing right faith are able to acquire the divine nine treasures (nidhi) and fourteen jewels (ratna), their feet rest on the uppermost part of the diadems of kings, they hold sway, as cakravarti, over six divisions of earth in all directions, and are able to control the all-powerful and divine super-weapon called the cakraratna. EXPLANATORY NOTE According to Trilokasara*, the cakravarti possesses: 84,00,000 elephants; 84,00,000 chariots; * 18,00,00,000 horses; Nine divine treasures called kala, mahakala, pandu, manavaka, sankha, naisarpa, padma, pingala and nanaratna; 60 Fourteen jewels - seven of these are inanimate possessions: cakra, asi, chatra, danda, mani, carma, and kakini; acarya Nemicandra's Trilokasara, verse 682, p. 555. ........

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Verse 38 - other seven are animate possessions: grahapati, senapati, hathi, asva, silpi, stri, and purohita; 96,000 queens. The cakravarti rules over 32,000 crowned kings. ........................ 61

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Ratnakarandaka-sravakacara amarAsuranarapatibhiryamadharapatibhizca nUtapAdAmbhojAH / dRSTyA sunizcitArthA vRSacakradharA bhavanti lokazaraNyAH // 39 // sAmAnyArtha - samyagdarzana ke mAhAtmya se devendra, dharaNendra aura cakravartI se aura muniyoM ke svAmI gaNadharoM ke dvArA jinake caraNakamaloM kI stuti kI jAtI hai, jinhoMne padArtha kA acchI taraha nizcaya kiyA hai tathA jo tInoM lokoM ke logoM ko zaraNa dene meM nipuNa haiM, aise dharmacakra ke dhAraka tIrthaMkara hote haiN| It is due to the magnificence of right faith that one attains the status of the Tirthankara whose majestic procession is led by the divine wheel of dharma (dharmacakra), whose Lotus Feet are worshipped by the lords of the heavenly devas - devendra, of the residential devas - dharmendra, of the men - cakravarti, and of the holy ascetics - ganadhara, and, having well ascertained the nature of Reality, He (the Tirthankara) is the most worthy protector of the living beings in the three worlds. ........................ 62

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Verse 40 zivamajaramarujamakSayamavyAbAdhaM vizokabhayazaGkam / kASThAgatasukhavidyAvibhavaM vimalaM bhajanti darzanazaraNAH // 40 // sAmAnyArtha - samyagdRSTi jIva vRddhAvasthA se rahita, roga-rahita, kSaya-rahita, viziSTa athavA vividha bAdhAoM se rahita, zoka, bhaya tathA zaMkA se rahita, sarvotkRSTa sukha aura jJAna ke vaibhava se sahita tathA karma-mala se rahita, mokSa ko prApta hote haiN| Persons with right faith attain to the supreme state of liberation (moksa) which is free from old-age, disease, decay, impediments of all kinds, grief, fear, and doubt, and characterized by supreme bliss and knowledge as the soul becomes pristine on the destruction of all karmas. ........................ 63

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Ratnakarandaka-sravakacara devendracakramahimAnamameyamAnam rAjendracakramavanIndrazirorcanIyam / dharmendracakramadharIkRtasarvalokaM labdhvA zivaM ca jinabhaktirupaiti bhavyaH // 41 // sAmAnyArtha - jinendradeva kA bhakta samyagdRSTi puruSa aparimita pratiSThA athavA jJAna se sahita indrasamUha kI mahimA ko, mukuTabaddha rAjAoM ke mastakoM se pUjanIya cakravartI ke cakraratna ko aura samasta loka ko nIcA karane vAle tIrthaMkara ke dharmacakra ko prApta kara mokSa ko prApta hotA hai| The bhavya (having the inherent capacity to attain liberation, and equipped with right faith) devotee of Lord Jina attains the supreme glory and knowledge appertaining to the congregation of the lords of the devas, the divine cakraratna of the king of kings (i.e., cakravarti) in front of whom the crowned kings must bow down, the divine wheel of dharma (dharmacakra) of the Tirthankara, and finally, liberation (moksa). Thus ends the first part called Right Faith of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. ........................ 64

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Section 2 Right Knowledge dvitIya pariccheda anyUnamanatiriktaM yathAtathyaM vinA ca viparItAt / niHsandehaM veda yadAhustajjJAnamAgaminaH // 42 // sAmAnyArtha - jo jJAna vastu ke svarUpa ko nyUnatA rahita, adhikatA rahita, jyoM-kA-tyoM, viparItatA rahita aura sandeha rahita jAnatA hai use Agama ke jJAtA puruSa samyagjJAna kahate haiN| That by which the objects of knowledge are known without disregard of any of their present attributes (i.e., without denying the existence of an attribute that may not be under consideration at the moment), without over-emphasizing an attribute (i.e., without resorting to the absolutist point of view), as they are (i.e, as per the Reality), without contradiction (i.e., not against their true nature), and without doubt, is called by the knowers of the Scripture as right knowledge. EXPLANATORY NOTE Belief in substances, souls and non-souls, as these actually are, is right faith. The Omniscient Lord has called right knowledge (samyagjnana) as the effect and right faith (samyagdarsana) as the cause. Therefore, it is appropriate to venerate and acquire right 65

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Ratnakarandaka-sravakacara knowledge after the acquisition of right faith. Having acquired right faith, detailed cognition of substances, without fallacies of doubt (samsaya), perversity (vimoha or viparyaya), and indefiniteness (vibhrama or anadhyavasaya), is right knowledge. Doubt (samsaya) means swaying of the mind without being able to assert the true nature of a thing. After acquiring the belief that bondage of virtuous karmas leads to birth in the heavens, entertaining skepticism about its validity is an instance of doubt. The cognition of an object as something which is contrary to its true nature is perversity (vimoha). For example, if we perceive nacre to be silver, we have knowledge vitiated by perversity. Indefiniteness (vibhrama) is vacillation about the real nature of a thing due to the shrouding of the intellect. For example, when we touch something while moving, we may be conscious that we have touched something but are unable to say, with any certainty, what it was, our knowledge is enshrouded in indefiniteness. The attribute 'right' is intended to ward off uncertainty, doubt and error in knowledge. Right knowledge provides the foundation that is necessary for the conduct to be 'right'. Right faith needs to be reinforced by right knowledge derived from study, meditation and listening to the discourses of true saints. Acarya Amitagati, in Yogasara Prabhita, has emphasized the importance of proper discrimination between the right and the wrong while acquiring knowledge: jJAnasya jJAnamajJAnamajJAnasya prayacchati / ArAdhanA kRtA yasmAd vidyamAnaM pradIyate // 6-34 // Adoration of (right) knowledge results in the gain of (right) knowledge and adoration of wrong knowledge results in the gain of wrong knowledge, for only that can be given which one possesses. ........................ 66

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Verse 42 Acarya Nemicandra's Dravyasamgraha: jIvAdIsaddahaNaM sammattaM rUvamappaNo taM tu / durabhiNivesavimukkaM NANaM sammaM khu hodi sadi jamhi // 41 // Belief in substances, souls and non-souls, as these actually are, is right faith. Right faith is an inherent attribute of the soul. Having achieved right faith, knowledge of these substances, without fallacies of doubt (samsaya), error or perversity (uimoha or viparyaya), and uncertainty or indefiniteness (vibhrama oranadhyavasaya), is right knowledge. Jain, Vijay K. (2013), "Acarya Nemichandra's Dravyasamgraha", p. 150. Acarya Amrtacandra's Purusarthasiddhyupaya: ityAzritasamyaktvaiH samyagjJAnaM nirUpya yatnena / AmnAyayuktiyogaiH samupAsyaM nityamAtmahitaiH // 31 // Having attained right faith (samyagdarsana) as described above, for the advancement of the Self on spiritual path, one should exert oneself wholeheartedly for the acquisition of right knowledge (samyagjnana) through proper understanding of the tenets of valid knowledge contained in the Scripture. kartavyo'dhyavasAyaH sadanekAntAtmakeSu tattveSu / saMzayaviparyayAnadhyavasAyaviviktamAtmarUpaM tat // 35 // The nature of reality (substances) must be ascertained with the help of the Jaina doctrine of manifold points of view (anekantavada) and the knowledge thus obtained, free from doubt, misapprehension, and delusion, is really the nature of the soul. ........................ 67

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Ratnakarandaka-sravakacara graMthArthobhayapUrNaM kAle vinayena sopadhAnaM c| bahumAnena samanvitamanihnavaM jJAnamArAdhyam // 36 // Knowledge must be acquired abiding by certain principles: correct reading, writing and pronunciation of every letter, word, and sentence; understanding correct meaning of words, phrases, and text; reading, writing, and speaking with full and proper understanding of the import of what is being studied; observance of propriety of time; due modesty; proper assimilation; reverence for the Scripture and the Teacher; and no concealment of the source of knowledge. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 26-30. Acarya Umasvami's Tattvarthasutra: matizrutAvadhimanaHparyayakevalAni jJAnam // 1-9 // Knowledge is of five kinds - sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. AYHTU 118-80 11 These (five kinds of knowledge) are the two types of pramana (valid knowledge). Ba MT H II ?-? ? II The first two (kinds of knowledge) are indirect (knowledge). YRTHRITT 118-8211 The remaining three constitute direct (knowledge). Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 5-6. ........................ 68

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Verse 42 Acarya Samantabhadra'sAptamimalisa: tattvajJAnaM pramANaM te yugapatsarvabhAsanam / kramabhAvi ca yajjJAnaM syAdvAdanayasaMskRtam // 101 // O Lord ! As per your teaching, that by which substances (souls and non-souls) are rightly known, or knowledge alone, is pramana (lit. the method of knowledge). Pramana is of two kinds: first, direct (pratyaksa) - omniscience (kevalajnana) - which knows the whole range of objects of knowledge simultaneously, without gradation (akramabhavi), and second, indirect (paroksa), which knows the objects of knowledge partially and in succession (kramabhavi). Knowledge in succession features the doctrine of conditional predications - syadvada, and ascertainment, without contradiction, of one particular state or mode of the object, called naya. syAdvAdakevalajJAne sarvatattvaprakAzane / bhedaH sAkSAdasAkSAcca hyavastvanyatamaM bhavet // 105 // Syadvada, the doctrine of conditional predications, and kevalajnana, omniscience, are both illuminators of the substances of reality. The difference between the two is that while kevalajnana illumines directly, syadvada illumines indirectly. Anything which is not illuminated or expressed by the two is not a substance of reality and hence a non-substance (avastu). Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa", p. 156, 163. ........................ 69

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Ratnakarandaka-sravakacara prathamAnuyogamarthAkhyAnaM caritaM purANamapi puNyam / bodhisamAdhinidhAnaM bodhati bodhaH samIcInaH // 43 // sAmAnya samyak zrutajJAna paramArtha viSaya kA kathana karane vAle eka puruSAzrita kathA aura tirasaTha zalAkA puruSoM sambandhI kathA - rUpa, puNyavardhaka tathA bodhi (ratnatraya kI prApti) aura samAdhi ( dharmya aura zukla dhyAna kI prApti) ke nidhAna, prathamAnuyoga ko jAnatA hai| Right (scriptural) knowledge has (as its first constituent) the prathamanuyoga, comprising spiritual stories, called carita, of epochal individuals, and of the sixty-three great personages (salaka purusa), called purana, which is a treasure chest for enhancement of merit and purity of meditation. EXPLANATORY NOTE The prathamanuyoga is an essential reading for the beginner and is particularly helpful in the acquisition of right faith. Some Scriptures that are part of the prathamanuyoga are: Jambusvamicarita; Pradhumnacarita; Srenikacaritra; 70 Mahapurana; Uttarapurana; Padmapurana; Adipuruana; and Harivansapurana.

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lokAlokavibhakteryugaparivRttezcaturgatInAM ca / Adarzamiva tathAmatiravaiti karaNAnuyogaM ca // 44 // Verse 44 sAmAnyArtha - (prathamAnuyoga kI taraha) manana - rUpa zrutajJAna, loka aura aloka ke vibhAga, yugoM ke parivartana aura cAroM gatiyoM ke (svarUpa ke) lie darpaNa ke samAna, karaNAnuyoga ko bhI jAnatA hai| Right (scriptural) knowledge also has, as its constituent, the karananuyoga, which knows and reflects, like a mirror, the three worlds (universe) and the beyond (non-universe), the worldly time-cycle, and the four stages of soul-existence. EXPLANATORY NOTE The karananuyoga reflects, as these are, the nature of the universe (loka) and the non-universe (aloka), the worldly time-cycle in the regions of Bharata and Airavata, and the four states of soulexistence infernal beings (naraka), human beings (manusya), plants and animals (tiryanca), and celestial beings (deva). The nature of the universe (loka) and the non-universe (aloka) has already been briefly discussed (pages 8 to 11 ante). Jaina cosmology divides the worldly cycle of time (kalpakala) in two parts or half-cycles (kala) - ascending (utsarpini) and descending (avasarpini) each consisting of 10 x 1 crore x 1 crore addhasagaropama (10 kotikoti sagaropama). Thus, one cycle of time (kalpakala) gets over in 20 kotikoti sagaropama. During the ascending period (utsarpini) of the half-cycle (kala), in the regions of Bharata and Airavata, there is the all-round increase in age, strength, stature and happiness of the living beings, while during the descending period (avasarpini) of the half-cycle, there is the all-round deterioration. Just as the moon continues its never-ending journey of waxing and waning - 71

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Ratnakarandaka-sravakacara luminance, there is incessant and eternal revolution of the worldly cycle of time in these regions. Each half-cycle is further divided into six periods of time. The periods in the descending (avasarpini) half-cycle are termed as: 1) susama-susama, of 4 kotikoti sagaropama duration; 2) susama, of 3 kotikoti sagaropama duration; 3) susama-dusama, of 2 kotikoti sagaropama duration; 4) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 5) dusama, of 21000 years duration; and 6) dusama-dusama, of 21000 years duration. The ascending (utsarpini) half-cycle has the same periods of time but in reverse order. In this half-cycle there is the all-round, progressive increase in age, strength, stature and happiness of the living beings. We are presently living in the fifth period (dusama) of the descending (avasarpini) half-cycle. This period started after 3 years and 872 months of the liberation (nirvana) of the 24th Tirthankara Lord Mahavira. The complete cycle (kalpakala) of 20 kotikoti sagaropama duration is represented in Fig.-2 on the next page. A transmigrating soul can be in any of the four states of existence, technically called caturgati. These four states of existence are the infernal state, the subhuman state of animals and plants, the human state, and the celestial state. All transmigrating souls remain embodied according to their individual spiritual status. It has been said in the Scripture: The soul indeed has taken in (enjoyed) successively all the molecules of matter in the entire universe and has cast them off. And the soul has been revolving many times over in the cycles of matter. 72

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Verse 44 Fig.-2 - Worldly Time-Cycle (Applicable to Bharata and Airavata Regions) (not to scale) Descending half-ci a half-cycle ng half-cycle Ascending half-cy 3 bl11615 4 Ascending (utsarpini) half-cycle 1) dusama-dusama, of 21000 years duration; 2) dusama, of 21000 years duration; 3) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 4) susama-dusama, of 2 kotikoti sagaropama duration; 5) susama, of 3 kotikoti sagaropama duration; and 6) susama-susama, of 4 kotikoti sagaropama duration. Descending (avasarpini) half-cycle 1) susama-susama, of 4 kotikoti sagaropama duration; 2) susama, of 3 kotikoti sagaropama duration; 3) susama-dusama, of 2 kotikoti sagaropama duration; 4) dusama-susama, of 1 kotikoti sagaropama minus 42000 years duration; 5) dusama, of 21000 years duration; and 6) dusama-dusama, of 21000 years duration ........................ 73

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Ratnakarandaka-sravakacara There is no point in the entire space of the universe which has not been the seat of birth of the soul. In this way, the soul has wandered in the entire universe space many times over. The transmigrating soul has been born and dead many times, in the ascending as well as in the descending aeons. Owing to its association with wrong belief, the soul has wandered, with different lifetimes, in all the states of existence, from the infernal regions up to the upper Graiveyaka heavens. Owing to its association with wrong belief, the soul is plunged in all the stages of the four types of bondage - nature, duration, intensity, and space - and wanders in the cycle of thoughtactivity. Adapted from: Jain, S.A. (1960), "Reality", p. 57-60. It is owing to the influence of the associated karmic matter that the soul wanders about in the samsara. Its natural rhythm of freedom is consequently lost and it undergoes all kinds of changes of form and state in the course of transmigration. Although characterized by pure knowledge and perception, it wanders about, over and over, without a break, in places inhabitable and uninhabitable. The karananuyoga includes description of various kinds of karmas, their bondage and fruition, and stages of spiritual development (gunasthana). Some Scriptures that are part of the karananuyoga are: Trilokasara; Tiloyapannatti; Gommatasara - Jivakanda; Gommatasara - Karmakanda; and Karmapraksti. ........................ 74

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Verse 45 gRhamedhyanagArANAM cAritrotpattivRddhirakSAGgam / caraNAnuyogasamayaM samyagjJAnaM vijAnAti // 45 // sAmAnyArtha - bhAvazruta-rUpa samyagjJAna gRhastha aura muniyoM ke cAritra kI utpatti, vRddhi aura rakSA ke kAraNabhUta, caraNAnuyoga zAstra ko jAnatA hai| Right (scriptural) knowledge encompasses the carananuyoga which is the foundation for origination, growth and protection of conduct for the householder as well as the ascetic. EXPLANATORY NOTE Study of the carananuyoga is essential for the understanding of importance and rules of right conduct and then putting it into practice. Some Scriptures that are part of the carananuyoga are: Mulacara; Ratnakarandaka-sravakacara; Purusarthasiddhyupaya; Vasunandi-sravakacara; Bhagavati-aradhana; Dharmamata - sagara; and Dharmamrta-anagara. ........................ 75

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Ratnakarandaka-sravakacara jIvAjIvasutattve puNyApuNye ca bandhamokSau ca / dravyAnuyogadIpaH zrutavidyAlokamAtanute // 46 // sAmAnyArtha - dravyAnuyoga-rUpI dIpaka jIva aura ajIva pramukha tattvoM ko, puNya aura pApa ko, bandha aura mokSa ko ( tathA cakAra se Asrava, saMvara aura nirjarA ko) bhAvazrutajJAna - rUpa prakAza ko phailAtA huA vistRta karAtA hai| The lamp that is the dravyanuyoga spreads the light of right (scriptural) knowledge by illuminating the Reality of substances - soul (jiva) and non-soul (ajiva), merit (punya) and demerit (papa), bondage (bandha) and liberation (moksa), including influx (asrava), stoppage (samvara), and gradual dissociation (nirjara). EXPLANATORY NOTE The dravyanuyoga illumines the Reality which is expressed through the seven tattva or the nine padartha. The soul (jiva) is characterized by consciousness. The non-soul (ajiva) is nonconscious. The inflow of karmic matter into the soul is influx (asrava). Virtuous activity is the cause of merit (punya) and wicked activity is the cause of demerit (papa). The mutual intermingling of the soul and the karmic matter is bondage (bandha). The obstruction to the inflow (asrava) of karmic matter into the soul is stoppage (samvara). The separation or falling off of karmic matter from the soul is dissociation (nirjara). The complete annihilation of all karmic matter bound with the soul is liberation (moksa). Some Scriptures that are part of the dravyanuyoga are: 76 Samayasara; Pravacanasara; .....

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Niyamasara; Tattvarthasutra; Dravyasamgraha; Sarvarthasiddhi; and Pancastikayasara. Thus ends the second part called Right Knowledge of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. Verse 46 77

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Section 3 Right Conduct - Small Vows (anuvrata) tRtIya pariccheda mohatimirApaharaNe darzanalAbhAdavAptasaMjJAnaH / / rAgadveSanivRttyai caraNaM pratipadyate sAdhuH // 47 // sAmAnyArtha - moharUpI andhakAra ke dUra hone para samyagdarzana kI prApti se jise samyagjJAna prApta huA hai aisA bhavya jIva rAga-dveSa kI nivRtti ke lie samyak cAritra ko prApta hotA hai| The bhavya (having the inherent capacity to attain liberation) being who has attained right faith on the destruction of darkness of delusion and thereupon attained right knowledge, goes on to attain, to get rid of attachment and aversion, right conduct (samyakcaritra). EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: vigalitadarzanamohaiH samaJjasajJAnaviditatattvArthaiH / nityamapi ni:prakampaiH samyakcAritramAlambyam // 37 // Those who have destroyed delusion, understood the Reality through the acquisition of right knowledge (samyagjnana), and are determined to stay resolute, must take recourse to right conduct (samyakcaritra). ........................ 79

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Ratnakarandaka-sravakacara nahi samyagvyapadezaM caritramajJAnapUrvakaM labhate / jJAnAnantaramuktaM cAritrArAdhanaM tasmAt // 38 // Conduct based on ignorance can certainly not be termed "right". It is for this reason that adoration of conduct is preached to be proper subsequent to the attainment of right knowledge (samyagjnana). cAritraM bhavati yataH samastasAvadyayogapariharaNAt / sakalakaSAyavimuktaM vizadamudAsInamAtmarUpaM tat // 39 // Right conduct (samyakcaritra) is achieved by abjuring all sinful activities of the body, the speech, and the mind. It is devoid of all passions, untainted, unattached to any alien substance, and very nature of the soul. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 30-31. ........................ 80

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Verse 48 rAgadveSanivRttehiMsAdinivarttanA kRtA bhavati / anapekSitArthavRttiH kaH puruSaH sevate nRpatIn // 48 // sAmAnyArtha - rAga-dveSa kI nivRtti hone se hiMsAdi pApoM se nivRtti svayameva ho jAtI hai kyoMki jise kisI prayojanarUpa phala kI prApti abhilaSita nahIM hai aisA kauna puruSa rAjAoM kI sevA karatA hai? arthAt koI nhiiN| With the destruction of attachment (raga) and aversion (dvesa) there is self-annihilation of the causes of demerit (papa), like injury (himsa); without the desire for a reward, who would ever be found serving the kings? EXPLANATORY NOTE The state of desirelessness, i.e., to be without attachment and aversion in respect of desirable and undesirable objects, is the surest way to shun demerit. Acarya Amotacandra's Purusarthasiddhyupaya: aprAdurbhAvaH khalu rAgAdInAM bhavatyahiMseti / teSAmevotpattirhiseti jinAgamasya saMkSepaH // 44 // From the transcendental point of view (niscaya naya), nonmanifestation of passions like attachment is non-injury (ahimsa), and manifestation of such passions is injury (himsa). This is the essence of the Jaina Scripture. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 35. Acarya Pujyapada, in Istopadesa, says that due to dispositions of attachment and aversion the soul is driven into a state of weakness

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Ratnakarandaka-sravakacara resulting in the clinging of karmic matter, virtuous and wicked, with it. And, as a consequence, it wanders in the four states of worldly existence. 82 rAgadveSadvaya dIrghanetrAkarSaNakarmaNA / ajJAnAt suciraM jIvaH saMsArAbdhau bhramatyasau // 11 // Our soul, due to nescience (ajnana), keeps on pulling either end of the long rope - one end symbolizing attachment (raga) and the other aversion (duesa) - and, as a consequence, whirls round in the cycle of births and deaths (samsara) for a very long time. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 37. ......

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Verse 49 hiMsAnRtacauryebhyo maithunasevAparigrahAbhyAM ca / pApapraNAlikAbhyo viratiH saMjJasya cAritram // 49 // sAmAnyArtha - samayagjJAnI jIva kA pApa ke panAle (praNAla athavA nAlA) svarUpa hiMsA, anRta (jhUTha), corI (steya) aura kuzIla (abrahma) tathA parigraha se virakta (nivRtti) honA cAritra kahA jAtA hai| For a person endowed with right knowledge, getting rid of the conduits of demerit (papa) comprising injury (himsa), falsehood (anrta), stealing (steya), unchastity (abrahma), and attachment to possessions (parigraha), is right conduct (samyakcaritra). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: hiMsA'nRtasteyAbrahmaparigrahebhyo virativratam // 7-1 // Desisting from injury, falsehood, stealing, unchastity, and attachment, is the (fivefold) vow. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 93. Acarya Amrtacandra's Purusarthasiddhyupaya: hiMsAto'nRtavacanAtsteyAdabrahmataH parigrahataH / kAtsnyaikadezaviratezcAritraM jAyate dvividhaM // 40 // Depending on whether it is complete or partial, abstinence from injury, falsehood, stealing, unchastity, and attachment, conduct is of two kinds. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 32. ........................

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Ratnakarandaka-sravakacara sakalaM vikalaM caraNaM tatsakalaM sarvasaGgaviratAnAm / anagArANAM vikalaM sAgArANAM sasaGgAnAm // 50 // sAmAnyArtha - vaha cAritra sakala-cAritra ora vikala-cAritra ke bheda se do prakAra kA hai| unameM se samasta parigrahoM se virakta muniyoM ke sakala-cAritra hotA hai aura gRha Adi parigrahayukta gRhasthoM ke vikala-cAritra (ekadeza-cAritra) hotA hai| Conduct (caritra) is of two kinds, from its being complete (sakala) or partial (vikala). The homeless ascetic, without any possessions, observes complete conduct and the householder, with possessions, observes partial conduct. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: dezasarvato'NumahatI // 7-2 // (The vow is of two kinds), small and great, from its being partial and complete. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 93. Acarya Amotacandra's Purusarthasiddhyupaya: nirataH kAtya'nivRttau bhavati yatiH samayasArabhUto'yam / yA tvekadezaviratirniratastasyAmupAsako bhavati // 41 // Ascetics who establish themselves in pure and absolute consciousness observe complete abstinence. Those who practice the path of partial abstinence are called sravakas (the householders). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 32. ........................ 84

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Verse 51 gRhiNAM tredhA tiSThatyaNuguNazikSAvratAtmakaM caraNam / paJcatricaturbhedaM trayaM yathAsaGkhyamAkhyAtam // 51 // sAmAnyArtha - gRhasthoM kA cAritra aNuvrata, guNavrata aura zikSAvrata rUpa tIna prakAra se hai aura vaha tIna prakAra ke cAritra krama se pA~ca, tIna aura cAra bhedoM se yukta kahe gaye haiN| Conduct (caritra) for the householders is of three kinds - small vows-anuvrata, subsidiary vows-gunavrata, and instructional vows - siksavrata. These have been further subdivided into five, three and four categories, respectively. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavatasaMpannazca // 7-21 // Abstaining from activity with regard to directions, country, and purposeless sin, periodical concentration, fasting at regular intervals, limiting consumable and non-consumable things, and partaking of one's food after feeding an ascetic, are the minor or supplementary vows. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 101-102. Acarya Amotacandra's Purusarthasiddhyupaya: paridhaya iva nagarANi vratAni kila pAlayanti zIlAni / vratapAlanAya tasmAcchIlAnyapi pAlanIyAni // 136 // ........................

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Ratnakarandaka-sravakacara Just as the encircling walls guard towns, similarly, silavrata (supplementary vows comprising three gunavrata and four siksavrata) protect the minor vows (anuvrata). Therefore, it is imperative for a votary to observe the silavrata too. Adapted from: Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 87. ........................ 86

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Verse 52 prANAtipAtavitathavyAhArasteyakAmamUrchAbhyaH / sthUlebhyaH pApebhyo vyuparamaNamaNuvrataM bhavati // 52 // sAmAnyArtha - hiMsA, jhUTha, corI, kuzIla (abrahma) aura mUrchA - ina sthUla pApoM se virakta honA aNuvrata hai| Observance of the small vows (anuvrata) means to desist from gross forms of these evils - injury (himsa), falsehood (anta), stealing (steya), unchastity (abrahma or kusila), and attachment to possessions (parigraha). ........................ 87

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Ratnakarandaka-sravakacara saGkalpAtkRtakAritamananAdyogatrayasya carasattvAn / na hinasti yattadAhuH sthUlavadhAdviramaNaM nipuNAH // 53 // sAmAnyArtha - jo tInoM yogoM (mana, vacana aura kAya) ke kRta, kArita aura anumodanA rUpa saMkalpa se trasa jIvoM ko nahIM mAratA hai usakI usa kriyA ko jJAnavAna (nipuNa) puruSa sthUla-hiMsA se virakta honA arthAt ahiMsANuvrata kahate haiN| The knowledgeable declare the small vow of non-injury (ahimsanuvrata) to consist in deliberate avoidance of gross injury to mobile beings (trasa jiva) by the three kinds of activity (of the mind, the speech and the body), each by doing it (krta), by causing it done (karita), and by approval (anumodana). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: pramattayogAtprANavyaparopaNaM hiMsA // 7-13 // The severance of vitalities out of passion is injury. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 99. Acarya Pujyapada's Sarvarthasiddhi: The ten vitalities1 (life-principles) are the five senses and so on. 1 The vitalities or life-principles are ten, namely the five senses, energy, respiration, life-duration, the organ of speech and the mind. The onesensed lives possess four vitalities, the two-sensed six, the three-sensed seven, the four-sensed eight, the irrational five-sensed nine and the rational five-sensed all the ten. 88

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Verse 53 The severance of the vitalities that are present (all the ten vitalities are not present in all living beings) is called injury. It is wicked as it causes pain and suffering to living beings. The qualifying phrase 'arising from passionate activity' is intended to indicate that mere severance of the vitalities is not wicked. "Even with the severance of life one is not stained with the sin of injury." Again it has been said thus in the scriptures: "When a monk goes on foot with carefulness, sometimes small insects get crushed under his feet and die. Still there is not the slightest bondage of sin in his case. From the spiritual standpoint, infatuation is called attachment." Now, has it not been admitted that mere passionate attitude even without the severance of vitalities constitutes violence? "He who acts with negligence commits injury whether death is caused to organisms or not. And he who proceeds with proper care does not contract bondage of karma by mere injury." Yes, it is true. But there is no inconsistency in this. Even in the case of the person with negligence there is severance of life-principles at least in thought. It has been said thus in the scriptures. "He who has passions causes injury to himself by himself. Whether injury is then caused to other living beings or not, it is immaterial." Jain, S.A. (1960), "Reality", p. 196-197. ........................

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Ratnakarandaka-sravakacara chedanabandhanapIDanamatibhArAropaNaM vytiicaaraaH| AhAravAraNApi ca sthUlavadhAdvyuparateH paJca // 54 // sAmAnyArtha - sthUlavadha se virata (ahiMsANuvrata) ke chedanA, bA~dhanA, pIr3A denA, adhika bhAra lAdanA aura AhAra kA rokanA (athavA thor3A denA) ye pA~ca aticAra haiN| Mutilating limbs, binding, beating, overloading, and withholding food, are the five transgressions of the small vow of noninjury (ahinsanuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: bandhavadhacchedAtibhArAropaNAnapAnanirodhAH // 7-25 // Binding, beating, mutilating limbs, overloading, and withholding food and drink. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 103. Acarya Amotacandra's Purusarthasiddhyupaya: chedanatADanabandhA bhArasyAropaNaM samadhikasya / pAnAnnayozca rodhaH pazcAhiMsAvratasyeti // 183 // The five transgressions of the vow of ahimsa are: mutilating limbs, beating, binding, overloading, and withholding food and drink. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 119-120. 90

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Verse 55 sthUlamalIkaM na vadati na parAn vAdayati satyamapi vipade / yattadvadanti santaH sthUlamRSAvAdavairamaNam // 55 // sAmAnyArtha - jo sthUla jhUTha ko na svayaM bolatA hai aura na dUsaroM se bulavAtA hai tathA aisA satya bhI na svayaM bolatA hai aura na dUsaroM se bulavAtA hai jo dUsaroM kI vipatti ke liye ho, usakI usa kriyA ko satpuruSa sthUla asatya kA tyAga arthAt satyANuvrata kahate haiN| Excellent men call the small vow of speaking the truth (satyanuvrata) as neither telling nor prompting others to tell a gross untruth and also not telling or prompting others to tell a truth that may injure others. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: asadabhidhAnamanRtam // 7-14 // Speaking what is not commendable is falsehood. ___Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 99. Acarya Amotacandra's Purusarthasiddhyupaya: yadidaM pramAdayogAdasadabhidhAnaM vidhIyate kimpi| tadanRtamapi vijJeyaM tadbhedAH santi catvAraH // 91 // A statement, made out of passion, that is not commendable, should certainly be known as falsehood. It has four subdivisions. Note: The four subdivisions mentioned in the text are: 1) a statement that negates the existence of an object that is 91

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Ratnakarandaka-sravakacara existent; 2) a statement that affirms the existence of an object that is not existent; 3) a statement that pronounces the existence of an object as another object; and 4) that speech which is condemnable (garhita), sinful (savadya), and unpleasant (apriya). Condemnable (garhita) speech comprises statements which may be spiteful and contemptuous, harsh, nonsensical, useless gossip, and also those contrary to the Scripture. Sinful (savadya) speech comprises statements which may be prompting others to engage in piercing, splitting, beating, ploughing, trading, or stealing, as such activities lead to the destruction of life. Unpleasant (apriya) speech comprises statements which may cause in others discomfiture, fear, regret, enmity, grief, hostility, or anguish. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 61-65. Jain, Champat Rai provides the following explanation: The ascetic's vow of truthfulness, it may be stated here, is of unbending rigidity; but as the present work is only concerned with the layman's duties in life, it does not describe the nature of the more austere vows. The use of the word 'gross' in connection with this vrata enables the householder to avoid its breach by relating stories, writing works of fiction, diplomacy and the like. The reason why truth with a tendency to cause affliction, is to be avoided needs no explanation. There are many occasions when speaking out truth causes unmerited suffering to others, and clearly silence would be golden in all such cases. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 28. ........................ 92

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Verse 56 parivAdarahobhyAkhyApaizunyaM kUTalekhakaraNaM ca / nyAsApahAritApi ca vyatikramAH paJca satyasya // 56 // sAmAnyArtha - mithyopadeza, rahobhyAkhyAna, paizunya, kUTa-lekha likhanA aura dharohara ko har3apa karane ke vacana kahanA, ye pA~ca satyANuvrata ke aticAra haiN| Perverted teaching, divulging secrets of others, calumny (malicious misrepresentation of someone's words or actions), forgery of documents, and misappropriation of deposit made by another, are the five transgressions of the small vow of speaking the truth (satyanuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH // 7-26 // Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 104. Acarya Pujyapada's Sarvarthasiddhi: Perverted teaching is misdirecting another who is on the path of prosperity and salvation. Divulging a secret is revealing what has been done in secret by a couple. Forgery is preparing false records prompted by others in order to cheat others, by affirming that one has said and done things which one has not. Misappropriation is taking for oneself gold and other things ........................ 93

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Ratnakarandaka-sravakacara entrusted to one's care by another1. The last is guessing others' thoughts by their posture, facial expression, etc., and proclaiming these out of envy etc. These are the five transgressions of the small vow of speaking the truth. Acarya Amrtacandra's Purusarthasiddhyupaya: mithyopadezadAnaM rahaso'bhyAkhyAnakUTalekhakRtI / nyAsApahAravacanaM sAkAramantrabhedazca // 184 // 94 Jain, S.A. (1960), "Reality", p. 207-208. Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts, are the five transgressions of the vow of speaking the truth. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 121. 1 When a person deposits certain things with another, and later on takes less than what he had deposited, the other person confirms it and takes the rest for himself. ......

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Verse 57 nihitaM vA patitaM vA suvismRtaM vA parasvamavisRSTaM / na harati yanna ca datte tadakRzacauryyAdupAramaNam // 57 // sAmAnyArtha - jo rakhe hue, par3e hue athavA bhUle hue anya kI vastu (athavA dhana) ko binA diye hue na svayaM letA hai aura na kisI dUsare ko bhI detA hai usakI vaha kriyA sthUla corI (steya) se parityAga arthAt acauryANuvrata hai| The one who, unless given, neither takes for himself nor gives to anyone else anything that has been kept, dropped, or forgotten, is said to be observing the small vow of non-stealing (acauryanuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: adattAdAnaM steyam // 7-15 // Taking anything that is not given is stealing. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 99. Acarya Amrtacandra's Purusarthasiddhyupaya: avitIrNasya grahaNaM parigrahasya pramattayogAdyat / tatpratyeyaM steyaM saiva ca hiMsA vadhasya hetutvAt // 102 // Driven by passions, taking anything that has not been given be termed as theft and since theft causes injury, it is himsa. arthA nAma ya ete prANA ete bahizcarAH puMsAm / harati sa tasya prANAn yo yasya jano haratyarthAn // 103 // ........................ 95

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Ratnakarandaka-sravakacara All possessions of men are their external vitalities. Anyone who deprives others of their possessions, therefore, causes destruction of vitalities. 96 hiMsAyAH steyasya ca nAvyAptiH sughaTa eva sA yasmAt / grahaNe pramattayogo dravyasya svIkRtasyAnyaiH // 104 // There is no exclusivity between himsa and theft (wherever there is theft, there is himsa). When a person takes something that belongs to others, passion is the underlying cause and, therefore, himsa must take place. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 68-69. ......

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cauraprayogacaurArthAdAnavilopasadRzasanmizrAH / hInAdhikavinimAnaM paJcAsteye vyatIpAtAH // 58 // sAmAnyArtha - cauraprayoga, caurArthAdAna, vilopa, sadRzasanmizra aura hInAdhika vinimAna, ye pA~ca acauryANuvrata ke aticAra haiN| Verse 58 Prompting - by self, by others, or by approval - an act of theft, appropriation of stolen goods, unlawful dealing in goods, mixing genuine goods with imitations, and using false weights and measures, are the five transgressions of the small vow of nonstealing (acauryanuvrata). EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: stenaprayogatadAhRtAdAnaviruddharAjyAtikramahInAdhika mAnonmAnapratirUpakavyavahArAH // 7-27 // Prompting others to steal, receiving stolen goods, under-buying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 104. acarya Amrtacandra's Purusarthasiddhyupaya: pratirUpavyavahAraH stenaniyogastadAhRtAdAnam / rAjavirodhAtikramahInAdhikamAnakaraNe ca // 185 // Deceiving others with artificial or imitation goods, abetment of 97

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Ratnakarandaka-sravakacara theft, receiving stolen goods, under-buying in a distorted state, and using false weights and measures, are the five transgressions of the vow of non-stealing. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 122. ........................ 98

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Verse 59 na tu paradArAn gacchati na parAn gamayati ca pApabhIteryat / sA paradAranivRttiH svadArasantoSanAmApi // 59 // sAmAnyArtha - jo pApa ke bhaya se parastriyoM ke prati na to svayaM gamana karatA hai aura na dUsaroM ko gamana karAtA hai, vaha parastrItyAga athavA svadArasaMtoSa nAma kA aNuvrata hai| The one who, out of fear of demerit (papa), neither himself cohabits with another man's wife nor prompts others to do that, is said to be observing the small vow of being content with one's own wife (parastrityaganuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: maithunamabrahma // 7-16 // Copulation is unchastity. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 100. Acarya Amrtacandra's Purusarthasiddhyupaya: yadvedarAgayogAnmaithunamabhidhIyate tdbrhm| avatarati tatra hiMsA vadhasya sarvatra sadbhAvAt // 107 // Unchastity (abrahma) is copulation arising from sexual desire. There is all-round injury to the living in copulation and, therefore, it is himsa. ye nijakalatramAnaM parihartuM zaknuvanti na hi mohAt / niHzeSazeSayoSinniSevaNaM tairapi na kAryam // 110 // ....................... 99

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Ratnakarandaka-sravakacara Men who, because of attachment, find it impossible to give up sexual attraction to their wives, should at least take a vow to abstain from sexual contact with other females. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 71-73. ........................ 100

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Verse 60 anyvivaahaakrnnaannggkriiddaavitttvvipultRssH| itvarikAgamanaM cAsmarasya paJca vytiicaaraaH||60|| sAmAnyArtha - anyavivAhAkaraNa, anaMgakrIr3A, viTatva, vipulatRSA aura itvarikAgamana, ye pA~ca brahmacaryANuvrata ke aticAra haiN| To bring about marriages, perverted sexual intercourse, lewd actions and speech, excessive lustful desires (even for one's own wife), and intercourse with an unchaste woman, are five transgressions of the small vow of chastity (parastrityaganuvrata or brahmcaryanuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: paravivAhakaraNetvarikAparigRhItA'parigRhItAgamanAnaMgakrIDAkAmatIvrAbhinivezAH // 7-28 // Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices, and excessive sexual passion. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 105. Acarya Amotacandra's Purusarthasiddhyupaya: smaratIvrAbhinivezo'naGgakrIDAnyapariNayanakaraNam / aparigRhItetarayorgamane cetvarikayoH paJca // 186 // Excessive sexual passion, perverted sexual practices, bringing ........................ 101

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Ratnakarandaka-sravakacara about marriages of others, intercourse with unchaste unmarried or married women, are the five transgressions of the vow of chastity. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 124. ........................ 102

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dhanadhAnyAdigranthaM parimAya tato'dhikeSu niHspRhatA / parimitaparigrahaH syAdicchAparimANanAmApi // 61 // sAmAnyArtha - dhana-dhAnya Adi parigraha kA parimANa kara usase adhika meM icchA rahita honA parimitaparigraha athavA icchAparimANa nAma kA aNuvrata hotA hai| Giving up desire for obtaining more than the limits set by oneself for possessions like wealth and grain is the observance of the small vow called possession-limiting vow (parimitaparigrahaanuvrata) or desire-limiting vow (icchaparimana-anuvrata). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: mUrcchA parigrahaH // 7-17 // Infatuation is attachment to possessions. Verse 61 Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 100. acarya Amrtacandra's Purusarthasiddhyupaya: yA mUrcchA nAmeyaM vijJAtavyaH parigraho hyeSaH / mohodayAdudIrNo mUrcchA tu mamatvapariNAmaH // 111 // Infatuation, certainly, must be known as attachment to possessions (parigraha). And the passion of attachment, which comes into existence due to the rise of delusion, is infatuation. mUrcchAlakSaNakaraNAt sughaTA vyAptiH parigrahatvasya / sagrantho mUrcchAvAn vinA'pi kila zeSasaGgebhyaH // 112 // 103

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Ratnakarandaka-sravakacara Characterization of attachment to possessions (parigraha) as infatuation is all-inclusive. Therefore, a person who has renounced all possessions, but under infatuation, certainly is 'with possession'. yadyevaM bhavati tadA parigraho na khalu ko'pi bhirnggH| bhavati nitarAM yato'sau dhatte mUrchAnimittatvam // 113 // The assertion that infatuation is attachment to possessions (parigraha) would mean that there can be no external parigraha. It is not so because infatuation is instrumental in all external possessions (parigraha) as well. evamativyAptiH syAtparigrahasyeti cedbhavennaivaM / yasmAdakaSAyANAM karmagrahaNe na mUrchAsti // 114 // This may seem to be overlapping (possessing anything is infatuation). It is not so; when passionless (higher order) saints take in karmic molecules, there is no attachment, and, therefore, there is no infatuation. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 73-75. ........................ 104

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ativAhanAtisaMgrahavismayalobhAtibhAravahanAni / parimitaparigrahasya ca vikSepAH paJca lakSyante // 62 // sAmAnyArtha ativAhana, atisaMgraha, ativismaya, atilobha aura atibhAravAhana, ye pA~ca parigrahaparimANa aNuvrata ke bhI aticAra nizcita kiye jAte haiN| - Verse 62 Putting servants or animals to work for long hours, hoarding of articles, being amazed and disconcerted at earnings of others, being greedy in spite of sufficient profits, and overloading of men and animals, are five transgressions of the small vow of possession-limiting (parimitaparigraha-anuvrata). EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyapramANAtikramAH // 7-29 // Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants, and clothes. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 105 106. Acarya Pujyapada's Sarvarthasiddhi: 'Ksetra' consists of fields in which corn is grown. 'Vastu' is the habitation or place of residence. 'Hiranya' means stamped coins of precious metals. 'Suvarna' is gold. 'Dhana' consists of wealth such as cows. 'Dhanya' denotes corn such as rice, wheat etc. 'Dasidasa'means men and women servants. These are in pairs, 105

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Ratnakarandaka-sravakacara ksetravastu, hiranyasuvarna, dhanadhanya, and dasidasa. Kupya' includes silk, cotton cloth, silken garments, sandalwood paste etc. The householder takes a resolve as follows, 'With regard to these, my possessions shall be only so much and not above the limit.' Exceeding the set limits with regard to these out of excessive greed constitutes the five transgressions of the vow of limiting one's possessions. Jain, S.A. (1960), "Reality", p. 209. Acarya Amotacandra's Purusarthasiddhyupaya: vAstukSetrASTApadahiraNyadhanadhAnyadAsadAsInAm / kupyasya bhedayorapi parimANAtikramAH paJca // 187 // Exceeding the limits set with regard to houses and land, gold and silver, cattle and corn, men and women servants, and clothes, are the five transgressions of the vow of limiting possessions. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 125-126. ........................ 106

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Verse 63 paJcANuvratanidhayo niratikramaNAH phalanti suralokaM / yatrAvadhiraSTaguNA divyazarIraM ca labhyante // 63 // sAmAnyArtha - aticAra rahita pA~ca aNuvrata rUpI nidhiyA~ usa svargaloka ko phalatI haiM (detI haiM) jisameM avadhi-jJAna, aNimA, mahimA Adi ATha guNa (RddhiyA~) aura sapta-dhAtu rahita sundara vaikriyika zarIra prApta hote haiN| Observance, without transgressions, of the five small vows (anuvrata) by the householder, is a treasure that bestows on him heavenly abode characterized by clairvoyance (avadhijnana), eight miraculous qualities like anima and mahima, and a divine (transformable-vaikriyika) body. ........................ 107

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Ratnakarandaka-sravakacara mAtaGgo dhanadevazca vAriSeNastataH paraH / nIlI jayazca saMprAptAH pUjAtizayamuttamam // 64 // sAmAnyArtha - yamapAla nAma kA cANDAla, dhanadeva, usake bAda vAriSeNa nAma kA rAjakumAra, vaNikaputrI nIlI aura jayakumAra, ye krama se ahiMsAdi aNuvratoM meM uttama pUjA ke atizaya ko prApta hue haiN| The low-caste (candala) Yamapala because of his steadfastness in the observance of the small vow (anuvrata) of abstinence from causing injury (hinsa), setha Dhanadeva of abstinence from falsehood (anrta), Varisena of abstinence from stealing (steya), the merchant-daughter Nili of abstinence from unchastity (abrahma or kusila), and prince Jayakumara of abstinence from attachment to possessions (parigraha), had risen to worshipful status. ........................ 108

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dhanazrIsatyaghoSau ca tApasArakSakAvapi / upAkhyeyAstathA zmazrunavanIto yathAkramam // 65 // Verse 65 sAmAnyArtha - dhanazrI aura satyaghoSa, tApasa aura kotavAla aura zmazrunavanIta ye pA~ca krama se hiMsAdi pApoM meM upAkhyAna karane ke yogya haiM - dRSTAnta dene ke yogya haiN| The merchant-wife Dhanasri, the house-priest Satyaghosa, the tapasa (practitioner of penance), the guard-policeman (named Yamadanda), and Smasrunavanita (nickname, meaning 'butteron-the-moustache ' of one setha Bhavadatta), became symbols of notoriety, in that order, for extreme dereliction of the five small vows (anuvrata). 109

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Ratnakarandaka-sravakacara madyamAMsamadhutyAgaiH sahANuvratapaJcakam / aSTau mUlaguNAnAhurgRhiNAM zramaNottamAH // 66 // sAmAnyArtha - muniyoM meM uttama gaNadharAdika deva madya-tyAga, mAMsa-tyAga aura madhu-tyAga ke sAtha pA~ca aNuvratoM ko gRhasthoM ke ATha mUlaguNa kahate haiN| The Most Excellent saints call abstinence from the consumption of wine (madya), flesh (mansa) and honey (madhu), together with the observance of five small vows (anuvrata), as the eight fundamental virtues (mulaguna) of the householder. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: madyaM mAMsaM kSaudraM paJcodumbaraphalAni yatnena / hiMsAvyuparatikAmairmoktavyAni prathamameva // 61 // Those who wish to renounce himsa must, first of all, make effort to give up the consumption of wine, flesh, honey, and the five udumbara fruits (the five udumbara trees are Gular, Anjeera, Banyan, Peepal, and Pakar, all belonging to the fig class). madyaM mohayati mano mohitacittastu vismarati dharmam / vismRtadharmA jIvo hiMsAmavizaGkamAcarati // 62 // Wine deludes the mind and a deluded person tends to forget piety; the person who forgets piety commits himsa without hesitation. rasajAnAM ca bahUnAM jIvAnAM yoniriSyate madyam / madyaM bhajatAM teSAM hiMsA saMjAyate'vazyam // 63 // Wine is the birthplace of many creatures that owe their 110

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Verse 66 origination in liquor; those who drink wine, therefore, necessarily commit himsa. abhimAnabhayajugupsAhAsyAratizokakAmakopAdyAH / hiMsAyAH paryAyAH sarve'pi ca zarakasannihitAH // 64 // Pride, fear, disgust, laughter, disliking, grief, sex-passion, and anger etc., are bywords for himsa; and all these go together with wine. na vinA prANavighAtAnmAMsasyotpattiriSyate yasmAt / mAMsaM bhajatastasmAt prasaratyanivAritA hiMsA // 65 // Since non-vegetarian food cannot be produced without causing destruction to life, therefore, one who eats flesh necessarily commits himsa. yadapi kila bhavati mAMsaM svayameva mRtasya mahiSavRSabhAdeH / tatrApi bhavati hiMsA tadAzritanigotanirmathanAt // 66 // Eating flesh of animals like buffalo and ox, which have died of themselves, also involves himsa due to the destruction of numerous subtle, unevolved, spontaneously-born living beings (nigoda.jivas) contingent on it. AmAsvapi pakvAsvapi vipacyamAnAsu mAMsapezISu / sAtatyenotpAdastajjAtInAM nigotAnAm // 67 // Subtle, unevolved, spontaneously-born living beings (nigoda jivas) of the same genus originate constantly in pieces of flesh, whether raw, cooked, or being cooked. AmAM vA pakvAM vA khAdati yaH spRzati vA pizitapezIm / sa nihanti satatanicitaM piNDaM bahujIvakoTInAm // 68 // One who eats raw or cooked pieces of flesh, or touches them, ........................ 111

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Ratnakarandaka-sravakacara causes the destruction of large clusters of subtle, unevolved, spontaneously-born living beings (nigoda jivas) constantly gathering together. madhuzakalamapi prAyo madhukarahiMsAtmakaM bhavati loke / bhajati madhu mUDhadhIko yaH sa bhavati hiMsako'tyantam // 69 // It is likely that even a small droplet of honey in the world will represent killing of honeybees. The senseless person who consumes honey is responsible for grave himsa. svayameva vigalitaM yo gRhNIyAdvA chalena madhu golAt / tatrApi bhavati hiMsA tadAzrayaprANinAM ghAtAt // 70 // The person who consumes honey which drops down from the honeycomb on its own, or that obtained through some trick, is also responsible for himsa as, in both cases, destruction of subtle, unevolved, spontaneously-born living beings (nigoda jivas), generated in honey, is caused. madhu madyaM navanItaM pizitaM ca mahAvikRtayastAH / valbhyante na vatinA tadvarNA jantavastatra // 71 // Honey, wine, butter, and flesh, these four substances provide media for growth of microbes and are, therefore, not suitable for consumption by a votary. These substances inhabit subtle, unevolved, spontaneously-born living beings (nigoda jivas) of the same genus. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 44-51. Thus ends the third part called Right Conduct - Small Vows (anuvrata) of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. 112

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Section 4 Right Conduct - Subsidiary Vows (gunavrata) caturtha pariccheda digvratamanarthadaNDavrataM ca bhogopabhogaparimANam / anubaeNhaNAdguNAnAmAkhyAnti guNavratAnyAryAH // 67 // sAmAnyArtha - tIrthaMkaradeva Adi uttama puruSa ATha mUlaguNoM kI vRddhi karane ke kAraNa digvrata ko, anarthadaNDa vrata ko aura bhogopabhogaparimANavrata ko guNavrata kahate haiN| Since the three vows - of abstaining from activity with regard to direction (digvrata), of abstaining from purposeless sin (anarthadandavrata), and of limiting consumable and nonconsumable possessions (bhogopabhogaparimanavrata) - enhance the value of the eight fundamental virtues (mulaguna) of the householder, these have been termed as the subsidiary vows (gunavrata) by the Most Excellent saints. ........................ 113

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Ratnakarandaka-sravakacara digvalayaM parigaNitaM kRtvAto'haM bahirna yAsyAmi / iti saGkalpo digvratamAmRtyaNupApavinivRttyai // 68 // sAmAnyArtha - maraNaparyanta sUkSma pApoM kI nivRtti ke liye dizAoM ke samUha ko maryAdA sahita karake, 'maiM isase bAhara nahIM jAU~gA, isa prakAra saMkalpa yA pratijJA karanA digvrata hotA hai| "I shall not participate in activities beyond set limits in different directions," to make such a resolve, for the rest of one's life, with a view to curb even subtle sins (beyond the set limits), is known as the vow of abstaining from activity with regard to direction (digvrata). EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: pravidhAya suprasiddhairmaryAdAM sarvatopyabhijJAnaiH / prAcyAdibhyo digbhyaH kartavyA viratiravicalitA // 137 // Taking a resolve not to participate in activities beyond set limits in directions, like east, and demarcating boundaries with wellknown reference objects, one should take the vow of abstinence with regard to directions (digurata). iti niyamitadigbhAge pravartate yastato bahistasya / sakalAsaMyamavirahAdbhavatyahiMsAvrataM pUrNam // 138 // A person who thus confines his activities within the set boundaries, since there is total absence of indulgence in the excluded region, follows the vow of complete ahimsa there. 114 Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 88-89.

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Verse 69 makarAkarasaridaTavIgirijanapadayojanAni mryaadaaH| prAhurdizAM dazAnAM pratisaMhAre prasiddhAni // 69 // sAmAnyArtha - dazoM dizAoM ke parigaNita karane meM prasiddha samudra, nadI, aTavI (jaMgala), parvata, gA~va-zahara aura yojana ko maryAdA-sImA kahate haiN| The limits are set with reference to well-known oceans, rivers, forests, mountains, villages, and marks of yojana* (a unit of length measurement), in the ten directions**. * Some basic units of length measurement are as under: 24 utsedhangula = 1 hatha 4 hatha = 1 dhanusa (also known as danda or nadi) 2000 dhanusa = 1 kosa 4 kosa = 1 yojana (conventional) While referring to continents, oceans and cosmic distances, Jaina cosmology employs the measure of mahayojana (therein termed as yojana only) which equals 500 conventional yojana. Thus, when the Scripture refers to the diameter of Jambudvipa as 1 lakh yojana, it means 50000000 conventional yojana or 200000000 kosa. **The eight directions of the compass - north, south, east, west, northwest, northeast, southeast, and southwest-plus the upward and the downward make up the ten directions. ........................ 115

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Ratnakarandaka-sravakacara avadherbahiraNupApaprativiraterdigvratAni dhArayatAm / paJcamahAvratapariNatimaNuvratAni prapadyante // 70 // sAmAnyArtha - digvratoM ko dhAraNa karane vAle puruSoM ke aNuvrata kI huI maryAdA ke bAhara sUkSma pApoM kI bhI nivRtti ho jAne se pA~ca mahAvratoM kI sadRzyatA ko prApta hote haiN| Because of cessation of even subtle sins in the regions outside the limits set in the vow of abstaining from activity with regard to direction (digurata), the men observing this vow virtually observe the great vows (mahavrata) outside their set limits. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: iti niyamitadigbhAge pravartate yastato bahistasya / sakalAsaMyamavirahAdbhavatyahiMsAvrataM pUrNam // 138 // A person who thus confines his activities within the set boundaries, since there is total absence of indulgence in the excluded region, follows the vow of complete ahimsa there. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 89. Jain, Champat Rai explains: One naturally cannot commit gross sins where one is not present in some way, whether directly or indirectly. But inability to be physically present in a place does not prevent one from sinning in thought in respect of the objects of that place. The observance of the digurata, however, enables one to avoid ........................ 116

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Verse 70 even sinning in thought in respect of those places which one cannot reach. Hence, it is said that the observance of this vrata enables the layman's vows to approach the five mahavratas of asceticism, in point of merit, beyond the limits fixed for his movements. In other words, the digurata places a layman on an equality with an ascetic in respect of the regions of space lying beyond the boundaries determined by him for his physical and mental activity. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 34-35. 117

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Ratnakarandaka-sravakacara prtyaakhyaantnutvaanmndtraashcrnnmohprinnaamaaH| sattvena duravadhArA mahAvratAya prakalpyante // 71 // sAmAnyArtha - pratyAkhyAnAvaraNa krodha, mAna, mAyA, lobha kA manda udaya hone se atyanta manda avasthA ko prApta hue, yahA~ taka ki jinake astitva kA nirdhAraNa karanA bhI kaThina hai, aise cAritramoha ke pariNAma mahAvrata ke vyavahAra ke liye upacarita hote haiM - kalpanA kiye jAte haiN| Since the malignant (pratyakhyana) class of conduct-deluding passions become extremely quiescent, to the extent that even their existence seems doubtful, the votary (the one observing the vow of abstaining from activity with regard to direction - digurata) is said to be virtually observing the great vows (mahavrata) outside his set limits. EXPLANATORY NOTE Karmas bound with the soul have the tendency to interfere with its natural functioning. Due to the influence of the karmas, the soul gets into a state of weakness and then acts in a manner inimical to its natural tendencies. The affinity between the soul and the karmic matter may be explained by the fact that the former is the knower and enjoyer of the latter. The soul is the enjoyer, and the matter, the object of enjoyment; hence the relation between them is that of the subject and the object. The interaction between the soul and the matter can take place only when the former is actuated by a desire for the enjoyment of sense objects, and, conversely, matter can affect the soul only when the soul is rendered vulnerable by its passions. The man under the influence of karmas cannot resist temptations and falls prey to four types of passions - anger, pride, ........................ 118

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Verse 71 deceitfulness, and greed. As a consequence of the rise of passions in the soul, physical matter gets bonded with it, transforming itself into karmic matter, which then becomes known as the karmas of various kinds. The four types of passions, mentioned above, are subdivided into four classes each according to their potency: 1. anantanubandhi - most malignant: that which leads to endless cycle of worldly existence owing to wrong faith. 2. apratyakhyana - highly malignant: that which arrests even partial abstinence of the householder. 3. pratyakhyana - malignant: that which enables the householder's vows to be observed but stands in the way of the more rigorous vows of the ascetic. 4. samjualana - gleaming: that which disturbs perfect conduct. It gleams along with self-restraint or even in its presence self-restraint shines. It only debars the soul from pure self-concentration. The potency of the four classes of passions has been likened to a line drawn on stone, on earth, on dust, and on water, respectively. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 87-88. Jain, Champat Rai elucidates: Anger, pride, deceit and greed are the four principal kinds of passions (kasayas). They are dealt with under four different heads in the Jaina Siddhanta, according to the degree of their intensity. The intensest, called the anantanubandhi, is the worst kind and prevents the acquisition of Right Faith itself; the intenser type, known as the apratyakhyana, obstructs Right Conduct altogether and hinders even the observance of the minor vows of the householder; the intense, designated the 119

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Ratnakarandaka-sravakacara pratyakhyana, enables the householder's vows to be observed, but debars one from the mahavratas of asceticism and the higher forms of meditation; and the mild one sanjvalana only stands in the way of pure Self-contemplation (sukla dhyana). The destruction or subsidence of the first type leads to the acquisition of Right Faith; of the second, to the adoption of the householder's vows; of the third, to the observance of mahavratas; and of the fourth, to sukla dhyana, which is the cause of omniscience and nirvana. This verse refers to the subsidence of the pratyakhyana type which reduces the intensity of passions to the samjualana degree. These, as the acharya points out, are of such a mild type that often it is difficult to say whether they exist or not Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 35-36. ........................ 120

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paJcAnAM pApAnAM hiMsAdInAM manovacaH kAyaiH / kRtakAritAnumodaistyAgastu mahAvrataM mahatAm // 72 // Verse 72 sAmAnyArtha - hiMsA Adika pA~ca pApoM kA mana, vacana, kAya se tathA kRta, kArita, anumodanA se tyAga karanA pramattavirata Adi guNasthAnavartI mahApuruSoM kA mahAvrata hotA hai| Abstaining from the commitment of five kinds of sins (injury, falsehood, stealing, unchastity, and attachment) by way of doing these by oneself, causing these to be done, and approval when done by others, through the three kinds of activity (of body, speech, and thought), constitutes the great vows (mahavrata) of celebrated ascetics. EXPLANATORY NOTE Fourteen stages of spiritual development (gunasthana) The Three Jewels (ratnatraya) of right faith, right knowledge, and right conduct, together, constitute the path to liberation. Belief in the nine substances as these are is right faith. Knowledge of these substances without doubt, delusion or misapprehension is right knowledge. Being free from delusion and passions is right conduct. Omniscience is attained on the destruction of the deluding, the knowledge-obscuring, the perception-obscuring and the obstructive karmas. As long as the deluding karmas are very powerful, spiritual progress is very slow, if not impossible. How are the deluding karmas destroyed? The potential soul becomes a right believer and with growing purity of thought activity, starts its journey of spiritual progress. 121

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Ratnakarandaka-sravakacara From the empirical point of view, souls are divided into fourteen classes or spiritual stages (gunasthana). Acarya Pujyapada's Sarvarthasiddhi delineates the fourteen spiritual stages (gunasthana) as under: 1. mithyadrsti - deluded 2. sasadanasamyagdssti - downfall 3. samyagmithyadrsti - mixed right and wrong belief 4. asamyatasamyagdesti - vowless right belief 5. samyatasamyata - partial vows 6. pramattasamyata - imperfect vows 7. apramattasamyata - perfect vows 8. apurvakarana - new thought-activity 9. anivittibadara-samparaya - advanced thought-activity 10. suksmasamparaya - slightest delusion 11. upasanta-kasaya - subsided delusion 12. ksina-kasaya - destroyed delusion 13. sayogakevali - Omniscient with vibration 14. ayogakevali - non-vibratory Omniscient It is clear that real spiritual progress starts only after the acquisition of right faith. The sixth stage (gunasthana), called pramattasamyata, is the first step in the life of a Jain monk (muni) as he embraces the great vows (mahavrata). In this stage, the great vows are tinged with gleaming passions (samjualana kasaya) which though do not hinder self-restraint but prevent the acquisition of perfect conduct (yathakhyata caritra). ........................ 122

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Verse 73 UrdhvAdhastAttiryagvyatipAtAH kSetravRddhiravadhInAm / vismaraNaM digvirataratyAzAH paJca manyante // 73 // sAmAnyArtha - ajJAna athavA pramAda se Upara, nIce tathA tiryak (samAna dharAtala kI vidizAe~) kI sImAoM kA ullaMghana karanA, kSetra kI maryAdA bar3hA lenA aura kI huI maryAdAoM kA bhUla jAnA, ye pA~ca digvrata ke aticAra mAne jAte haiN| Violating limits set for movement in upward, downward or horizontal directions, enlarging the set limits, and forgetting the boundaries set, are the five transgressions of the vow of abstaining from activity with regard to direction -digurata. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: UrdhvAdhastiryagvyatikramakSetravRddhismRtyantarAdhAnAni // 7-30 // Exceeding the limits set in the directions, namely upwards, downwards and horizontally, enlarging the boundaries in the accepted directions, and forgetting the boundaries set, are the five transgressions of the minor vow of direction. ____Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 106. Acarya Pujyapada's Sarvarthasiddhi: Exceeding the limits set with regard to directions is a transgression. This, in short, is of three kinds - transgression upwards, transgression downwards, transgression horizontally, such as climbing a mountain, descending into a well and entering a cave, respectively. Enlarging the boundaries in the accepted directions out of greed is the fourth transgression. These ........................ 123

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Ratnakarandaka-sravakacara transgressions arise from negligence, infatuation or attachment. Forgetting the limits set is the fifth transgression. These are the transgressions of the vow governing the range of one's actions in the ten directions. Jain, S.A. (1960), "Reality", p. 210. Acarya Amrtacandra's Purusarthasiddhyupaya: UrdhvamadhastAttiryagvyatikramAH kSetravRddhirAdhAnam / smRtyantarasya gaditAH pazceti prathamazIlasya // 188 // Exceeding the limits set in the directions, namely upwards, downwards, and horizontally, enhancing the set boundaries, and forgetting the boundaries set, are the five transgression of the first supplementary vow with regard to directions (digurata). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 127. ........................ 124

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Verse 74 abhyantaraM digavadherapArthakebhyaH sapApayogebhyaH / viramaNamanarthadaNDavrataM viduvratadharAgraNyaH // 74 // sAmAnyArtha - vrata dhAraNa karane vAle muniyoM meM pradhAna tIrthaMkaradevAdi digvrata (dizAoM) kI sImA ke bhItara prayojana-rahita pApa-bandha ke kAraNa mana, vacana, kAya kI pravRttiyoM se virakta hone ko anarthadaNDavrata jAnate haiN| To abstain from purposeless sinful activity (of the mind, the speech, and the body), even within the limits set under digurata, is known by the best of ascetics as abstaining from purposeless sinful activity-anarthadandavrata. ........................ 125

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Ratnakarandaka-sravakacara pApopadezahiMsAdAnApadhyAnaduH zrutIH paJca / prAhuH pramAdacaryyAmanarthadaNDAnadaNDadharAH // 75 // sAmAnyArtha - gaNadharadevAdika pApopadeza, hiMsAdAna, apadhyAna, du:zruti aura pramAdacaryA, ina pA~ca ko anarthadaNDa kahate haiN| The best of ascetics call preaching of sin (papopadesa), giving of things that cause injury (himsadana), evil thoughts (apadhyana), listening to undesirable stories (duhsruti), and negligent activity (pramadacarya), as purposeless sinful activity -anarthadanda. EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: That, which leads to sin without any advantage, is purposeless sin. Desisting from such activity is to be free from purposeless sin. Purposeless sin is of five kinds, namely evil thought, preaching of sin, negligent activity, giving of hurtful things, and listening to undesirable stories. Wishing how others may suffer from victory, defeat, punishment, bondage, mutilation, confiscation of all possessions and so on, is evil thought. Preaching sin is using words which incite others to cause sufferings to animals, to pursue commerce and activities causing injury to living beings and so on. Intoxicated activity is cutting trees, digging the earth, sprinkling water and so on, without any purpose. Giving hurtful things such as poison, thorns, weapons, fire, rope, whip, stick and so on is the fourth kind. The fifth kind is listening to or teaching of stories which provoke injury, lust, etc. 126 Jain, S.A. (1960), "Reality", p. 203.

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tiryyakklezavaNijyAhiMsArambhapralambhanAdInAm / kathAprasaGgaH prasavaH smarttavyaH pApa upadezaH // 76 // Verse 76 sAmAnyArtha - pazuoM ko kleza pahu~cAne vAlI kriyAe~, vyApAra, hiMsA, Arambha aura chala Adi kI kathAoM ke prasaMga utpanna karanA, pApopadeza nAma kA anarthadaNDa smaraNa karane ke yogya hai| To give sinful advice in regard to cruelty to animals, trade, injuring others, occupation, and deception, is to be known as preaching of sin (papopadesa), the first-named limb of purposeless sinful activity-anarthadanda. EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: vidyAvANijyamaSIkRSisevAzilpajIvinAM puMsAm / pApopadezadAnaM kadAcidapi naiva vaktavyam // 142 // Those who live on knowledge skills (astrology etc.), trade, writing, agriculture, service, and art and craft, should never be given sinful advice. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 91. ...... 127

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Ratnakarandaka-sravakacara parazukRpANakhanitrajvalanAyudhazRGgizRGkhalAdInAm / vadhahetUnAM dAnaM hiMsAdAnaM bruvanti budhAH // 77 // sAmAnyArtha - gaNadharadevAdika pharasA (tathA kulhAr3I Adi), kRpANa (talavAra), kudAlI (tathA phAvar3A Adi), agni, churI (tathA lAThI, bhAlA Adi), viSa aura sAMkala Adika hiMsA ke kAraNoM ke dAna ko hiMsA-dAna nAma kA anarthadaNDa kahate haiN| To pass on instruments of injury (himsa) such as axe, sword, spade, fire, knife, poison, and chain, is to be known as giving of things that cause injury (himsadana), the second-named limb of purposeless sinful activity-anarthadanda. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: asidhenuviSahutAzanalAGgalakaravAlakArmukAdInAm / vitaraNamupakaraNAnAM hiMsAyAH pariharedyatnAt // 144 // Make efforts not to pass on instruments of himsa, such as knife, poison, fire, plough, sword, and bow, to others. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 92. ........................ 128

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vadhabandhacchedAdedveSAdrAgAcca parakalatrAdeH / AdhyAnamapadhyAnaM zAsati jinazAsane vizadAH // 78 // bandhana sAmAnyArtha - jinAgama meM nipuNa puruSa dveSa ke kAraNa kisI ke vadha, aura cheda Adi kA aura rAga ke kAraNa parastrI Adi kA cintavana karane ko apadhyAna nAmaka anarthadaNDa kahate haiN| To entertain thoughts like killing, keeping in captivity, and cutting off limbs of someone out of aversion, and about another's wife out of attachment, are called, by the masters of Jaina Doctrine, evil thoughts (apadhyana), the third-named limb of purposeless sinful activity-anarthadanda. EXPLANATORY NOTE Verse 78 acarya Amrtacandra's Purusarthasiddhyupaya: pAparddhijayaparAjayasaGgaraparadAragamanacauryAdyAH / na kadAcanApi cintyAH pApaphalaM kevalaM yasmAt // 141 // One should never engage oneself in thoughts such as hunting, victory, defeat, battle, adultery, and theft, as sin is the only outcome of such evil thoughts. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 90-91. ...... 129

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Ratnakarandaka-sravakacara ArambhasaGgasAhasamithyAtvadveSarAgamadamadanaiH / cetaH kaluSayatAM zrutiravadhInAM duHzrutirbhavati // 79 // sAmAnyArtha - Arambha, parigraha, sAhasa, mithyAtva, dveSa, rAga, ahaMkAra aura kAma ke dvArA citta ko kaluSita karane vAle zAstroM kA sunanA duHzruti nAma kA anarthadaNDa hai| Listening to literature that has stories of occupations, worldly possessions, daring acts, crooked beliefs, hatred, affection, pride, and sex-passion, that defile the purity of the mind, is to be known as listening to undesirable stories (duhsruti), the fourthnamed limb of purposeless sinful activity-anarthadanda. EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: rAgAdivarddhanAnAM duSTakathAnAmabodhabahulAnAm / na kadAcana kurvIta zravaNArjanazikSaNAdIni // 145 // One should never listen to, collect, or learn, evil stories that arouse passions such as attachment, and are largely nonsensical. 130 Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 92-93. ......

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Verse 80 kSitisaliladahanapavanArambhaM viphalaM vanaspaticchedam / saraNaM sAraNamapi ca pramAdaca* prabhASante // 80 // sAmAnyArtha - niSprayojana pRthvI, pAnI, agni aura vAyu kA Arambha karanA, vanaspati kA chedanA, svayaM ghUmanA aura dUsaroM ko ghumAnA, ina saba ko pramAdacaryA nAmaka anarthadaNDa kahate haiN| Purposelessly digging the earth, sprinkling water, lighting fire, blowing air, cutting plants, moving around, and causing others to move around, constitute negligent activity (pramadacarya), the fifth-named limb of purposeless sinful activity - anarthadanda. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: bhuukhnnvRkssmottttnshaaddvldlnaambusecnaadiini| niHkAraNaM na kuryAddalaphalakusumoccayAnapi ca // 143 // Digging the earth, uprooting trees, trampling lawns, sprinkling water, and also plucking leaves, fruits and flowers, should not be done without purpose. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 91-92. ........................ 131

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Ratnakarandaka-sravakacara kandarpaM kautkucyaM mokharyamatiprasAdhanaM paJca / asamIkSya cAdhikaraNaM vyatItayo'narthadaNDakRdvirateH // 81 // sAmAnyArtha - rAga kI tIvratA se ha~sI karate hue aziSTa vacana kahanA, zarIra kI kuceSThA karanA, bakavAda karanA, bhogopabhoga kI sAmagrI kA adhika saMgraha karanA aura prayojana kA vicAra kie binA kisI kArya kA Arambha karanA, ye pA~ca anarthadaNDavrata ke aticAra haiN| Vulgar and lewd tongue, indecent gesticulations, loud and garrulous outbursts, accumulation of too many consumable and non-consumable sense-objects, and indulging unthinkingly in too many activities, are the five transgressions of the vow to abstain from purposeless sinful activity-anarthadandavrata. EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: kandarpakautkucyamaukharyAsamIkSyAdhikaraNopabhogaparibhogAnarthakyAni / / 7-32 // Vulgar jokes, vulgar jokes accompanied by gesticulation, garrulity, unthinkingly indulging in too much action, keeping too many consumable and non-consumable objects, are the five transgressions of the vow of desisting from unnecessary sin. 132 Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 210-211. Acarya Pujyapada's Sarvarthasiddhi: Employing vulgar language mixed with laughter out of excessive attachment is the first transgression. The same ......

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Verse 81 accompanied by undesirable gesticulation is the second. Indulging in meaningless and unrestrained talk out of arrogance is the third. Indulging in too much action without considering the object is the fourth. Accumulation of consumable and non-consumable things beyond one's needs is the fifth. These are the five transgressions of the vow of refraining from purposeless sin. Jain, S.A. (1960), "Reality", p. 211. Acarya Amrtacandra's Purusarthasiddhyupaya: kandarpaH kautkucyaM bhogAnarthakyamapi ca maukharyam / asamIkSitAdhikaraNaM tRtIyazIlasya pazceti // 190 // Uttering obscene words, making inappropriate gestures, keeping surplus of consumables and non-consumables, garrulity, overindulgence in thoughtless activities, are the five transgressions of the vow of refraining from purposeless sin (anarthadandavrata). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 130. 133

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Ratnakarandaka-sravakacara akSArthAnAM parisaMkhyAnaM bhogopabhogaparimANam / arthavatAmapyavadhau rAgaratInAM tanUkRtaye // 82 // sAmAnyArtha - parimitaparigraha athavA icchAparimANa aNuvrata (athavA parigrahaparimANavrata) meM kI huI parigraha kI maryAdA ke bhItara viSaya-sambandhI rAga se hone vAlI AsaktiyoM ko kRza karane ke liye prayojanabhUta bhI indriyoM ke viSayoM kA parigaNana karanA bhogopabhogaparimANa nAma kA guNavrata hai| Within the limits set for possessions under the possessionlimiting vow (parimitaparigraha-anuvrata) or desire-limiting vow (icchaparimana-anuvrata), to further set, with a view to attenuate craving for the objects of sense-pleasures, limits on the possession of consumable and non-consumable sense-objects is called the vow of limiting consumable and non-consumable possessions (bhogopabhogaparimanavrata). EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: bhogopabhogamUlA viratAviratasya nAnyato hiNsaa| adhigamya vastutattvaM svazaktimapi tAvapi tyAjyau // 161 // Himsa takes place to a votary (with partial vows) due to the use of consumable and non-consumable objects and not due to any other reason, therefore, realizing the true nature of substances, he should limit the use of consumable and non-consumable objects as per his capacity (bhogopabhoga parimana). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 103-104. 134

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bhuktvA parihAtavyo bhogo bhuktvA punazca bhoktavyaH / upabhogo'zanavasanaprabhRtiH pAJcendriyo viSayaH // 83 // Verse 83 sAmAnyArtha - bhojana, vastra Adika pA~coM indriyoM sambandhI jo viSaya bhoga kara chor3a dene ke yogya hai vaha to bhoga hai, aura jo bhoga kara phira se bhogane yogya hai vaha upabhoga hai| Among the objects, like victuals and clothes, which provide enjoyment to the five senses, those which can be enjoyed only once are called consumables (bhoga) and those which can be enjoyed repeatedly are called non-consumables (upabhoga). EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: Consumable things are food, drink, perfume, garlands of flowers and so on, which can be enjoyed only once. Garments, clothing, ornaments, beds, chairs, houses, carriages, horses, and so on, are non-consumable things, as these can be enjoyed again and again. Jain, S.A. (1960), "Reality", p. 204. ...... 135

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Ratnakarandaka-sravakacara trasahatipariharaNArthaM kSaudraM pizitaM pramAdaparihRtaye / madyaM ca varjanIyaM jinacaraNau zaraNamupayAtaiH // 84 // sAmAnyArtha - jinendradeva ke caraNoM kI zaraNa ko prApta hue zrAvakoM ke dvArA trasa jIvoM kI hiMsA kA parihAra karane ke liye madhu aura mAMsa, tathA pramAda kA parihAra karane ke liye madirA chor3ane ke yogya hai| The householders who have taken refuge in the Holy Feet of Lord Jina should abstain, for the sake of ridding themselves of injury to mobile beings, honey and flesh, and for the sake of ridding themselves of inadvertence, wine or liquor. EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: The householder who desires to avoid gross injury must always abstain from honey, meat and wine. Jain, S.A. (1960), "Reality", p. 204. ........................ 136

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Verse 85 alpaphalabahuvighAtAnmUlakamArdrANi zRGgaverANi / navanItanimbakusumaM kaitakamityevamavaheyam // 85 // sAmAnyArtha - alpaphala aura bahuta trasa jIvoM kA vighAta hone se mUlI, gIlA adaraka, makkhana, nIma ke phUla aura ketakI-kevar3A ke phUla tathA isI prakAra ke anya padArtha bhI zrAvakoM ke dvArA chor3ane yogya haiN| The householders should also refrain from consuming items such as radish, green ginger, butter, buds and flowers of margosa (neem), and orris (kevada) that do little good but cause destruction of a large number of mobile beings. EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: He must also renounce flowers like jasmine and white lotus, ginger, roots, etc., which are the seats of infinite organisms and which are fit to be called infinite-bodied. Very little advantage is derived from these, in spite of considerable injury caused. _Jain, S.A. (1960), "Reality", p. 204. Acarya Amrtacandra's Purusarthasiddhyupaya: ekamapi prajighAMsuH nihantyanantAnyatastato'vazyam / karaNIyamazeSANAM pariharaNamanantakAyAnAm // 162 // Since the destruction of vegetation containing single-bodied group-souls (anantakaya vegetables - the ones which infinite jivas adopt as their one and common body) causes himsa of ........................ 137

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Ratnakarandaka-sravakacara infinite jivas, therefore, all such vegetables must not be consumed. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 105. Jain, Champat Rai gives the following explanation: The green roots and vegetables mentioned are forbidden on the ground that each of them is the abode of more souls than one; and butter is objectionable on account of its becoming the incubator of a certain kind of germs on a large scale within a very short time of its preparation. Jainism allows butter to be used by its followers only within an hour or so of its churning, though ghee (clarified butter) may be eaten at any time before it becomes unwholesome. The reason for this is to be found in the fact that butter becomes sterilized in the process of clarification and therefore unsuitable as a breeding ground for germs. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 39-40. ........................ 138

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Verse 86 yadaniSTaM tavratayedyaccAnupasevyametadapi jahyAt / abhisandhikRtA viratirviSayAdyogyAvrataM bhavati // 86 // sAmAnyArtha - jo vastu aniSTa-ahitakara ho usako chor3eM aura jo sevana karane ke yogya na ho vaha bhI chor3eM, kyoMki yogya viSaya se abhiprAyapUrvaka kI huI nivRtti vrata hotI hai| Vow should be taken not to consume victuals which although not forbidden but are unsuitable for consumption (particular to each individual), and those which are not worth the consumption; only intentional abstention from an object of sense-indulgence is called a vow (vrata). EXPLANATORY NOTE Eatables which although may not have been forbidden but are unsuitable for any reason, like being deleterious to health, need to be given up by a votary. Things, like cow-urine and milk of shecamel, which are considered unsuitable for consumption in refined cultures should also be left out from the individual's list of consumables, under a vow. Such a resolve to renounce even those things which one does not consume normally will augment the householder's small vow of ahimsa, the foundation of all vows. ........................ 139

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Ratnakarandaka-sravakacara niyamo yamazca vihitau dvedhA bhogopabhogasaMhArAt / niyamaH parimitakAlo yAvajjIvaM yamo dhriyate // 87 // sAmAnyArtha - bhoga aura upabhoga ke parimANa kA Azrayakara niyama aura yama do prakAra se vyavasthApita haiM (athavA pratipAdita haiM ) / unameM jo kAla ke parimANa se sahita hai vaha niyama hai ora jo jIvana paryanta ke liye dhAraNa kiyA jAtA hai vaha yama kahalAtA hai| Restrictions on the use of consumable (bhoga) and noncomnsumbale (upabhoga) objects of sense-indulgence are set in two ways: when a time limit is specified, the restriction is called a niyama, and when there is no time limit (i.e., the restriction is for life), it is called ayama. EXPLANATORY NOTE Consumables (bhoga) and non-consumables (upabhoga) which are forbidden in the Scripture must be renounced for life (yama). Objects of sense-indulgence which are not forbidden should be renounced either for life or for a specified period of time (niyama), depending on own strength and situation. 140 ......

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Verse 88 bhojanavAhanazayanasnAnapavitrAGgarAgakusumeSu / tAmbUlavasanabhUSaNamanmathasaMgItagIteSu // 88 // adya divA rajanI vA pakSo mAsastatharturayanaM vA / iti kAlaparicchittyA pratyAkhyAnaM bhavenniyamaH // 89 // sAmAnyArtha - bhojana, savArI, zayana, snAna, pavitra aMgavilepana, puSpa, tathA pAna, vastra, AbhUSaNa, kAmasevana, saMgIta aura gIta ke viSaya meM - Aja, eka dina, eka rAtri, athavA eka pakSa, eka mAsa, eka Rtu (do mAsa), athavA eka ayana (chaH mAsa), isa prakAra samaya ke vibhAga pUrvaka tyAga karanA bhogopabhoga parimANavrata meM niyama hotA hai| Imposing time restrictions, say, for stipulated hours, for a day, for a night, for a fortnight, for a month, for a couple of months, or for six months, on activities or objects such as food, conveyance, couch, bathing, toiletry, flowers, betel leaf, clothes, ornaments, sexual intercourse, danceroom music, and singing, is called a niyama. ........................ 141

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Ratnakarandaka-sravakacara viSayaviSato'nupekSAnusmRtiratilaulyamatitRSAnubhavau / bhogopabhogaparimAvyatikramAH paJca kathyante // 90 // sAmAnyArtha - viSaya - rUpI viSa se upekSA nahIM honA arthAt usameM Adara rakhanA, bhoge hue viSayoM kA bAra-bAra smaraNa karanA, vartamAna viSayoM meM adhika lampaTatA rakhanA, AgAmI viSayoM kI adhika tRSNA rakhanA, aura vartamAna viSayoM kA atyanta Asakti se anubhava karanA (kevala vedanA ke pratikAra kI bhAvanA se nahIM), ye pA~ca bhogopabhogaparimANavrata ke aticAra kahe jAte haiN| Not having a sense of withdrawal (or indifference) for the venom of sensual pleasures, thinking over and over again of sensual pleasures enjoyed in the past, excessive preoccupation with on hand sensual pleasures, intense craving for sensual pleasures, and enjoying sensual pleasures obsessively, are the five transgressions of the vow of limiting consumable and nonconsumable possessions (bhogopabhogaparimanavrata). 142 Thus ends the fourth part called Right Conduct - Subsidiary Vows (gunavrata) of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. ......

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Section 5 Right Conduct Instructional Vows (siksavrata) paJcama pariccheda -- dezAvakAzikaM vA sAmayikaM proSadhopavAso vA / vaiyAvRtyaM zikSAvratAni catvAri ziSTAni // 91 // sAmAnyArtha - dezAvakAzika, sAmayika *, proSadhopavAsa aura vaiyAvRtya, ye cAra zikSAvrata kahe gaye haiN| Vows of abstaining from activity with regard to region (desavakasika), periodic concentration (samayika, also samayika), fasting at regular intervals (prosadhopavasa), and offering food and other suitable objects and service to an ascetic (vaiyavrtya), these have been termed as the four instructional vows-siksavrata. * samantabhadrasvAmI ne 'sAmayika' zabda kA prayoga kiyA hai| jinAgama meM 'sAmAyika' zabda bhI pracalita hai| 143

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Ratnakarandaka-sravakacara dezAvakAzikaM syAtkAlaparicchedanena dezasya / pratyahamaNuvratAnAM pratisaMhAro vizAlasya // 92 // sAmAnyArtha - aNuvrata ke dhAraka zrAvakoM kA pratidina samaya kI maryAdA ke dvArA (digvrata meM sImita) vistRta deza kA (kSetra kA) saMkoca kiyA jAnA dezAvakAzikavrata hotA hai| Restricting further, on a day-to-day basis or for a limited period, the field of activity only to certain regions out of the earlier fixed directions (under the vow of abstaining from activity with regard to direction - digurata), is called the vow of abstaining from activity with regard to region (desavakasikavrata). EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: tatrApi ca parimANaM grAmApaNabhavanapATakAdInAm / pravidhAya niyatakAlaM karaNIyaM viramaNaM dezAt // 139 // Within the limits (set in digurata), one should again fix limits specifying a village, market, house, street etc., for a fixed period of time, and abstain from activities outside the new limit (desavratal). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 89-90. 1 Desavrata limits the field of activity still further than in the case of digurata. Besides, digurata is taken for one's lifetime whereas desavrata is taken for shorter periods. 144

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Verse 93 gRhahArigrAmANAM kSetranadIdAvayojanAnAM ca / dezAvakAzikasya smaranti sImnAM tapovRddhAH // 93 // sAmAnyArtha - gaNadharadevAdika AcArya (prasiddha) ghara, galI, gA~va aura kheta, nadI, vana aura yojanoM ko dezAvakAzika zikSAvrata ke kSetra kI sImA smaraNa karate haiN| Supremely austere ascetics declare that limits are set under the vow of abstaining from activity with regard to region (desavakasikavrata) with reference to a well-known house, street, village, field, river, forest, or yojana-mark (yojana is a unit of length measurement, see page 115 ante). ........................ 145

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Ratnakarandaka-sravakacara saMvatsaramRtumayanaM mAsacaturmAsapakSamRkSaM ca / dezAvakAzikasya prAhuH kAlAvadhiM prAjJAH // 94 // sAmAnyArtha - gaNadharadevAdika dezAvakAzikavrata ke kAla kI maryAdA ko eka varSa, eka Rtu (do mAha), eka ayana (chaha mAsa), eka mAsa, cAra mAsa, eka pakSa (pandraha dina) aura eka nakSatra (candrabhukti kI apekSA se eka dina) kahate Most excellent ascetics have pronounced the time-limits under the vow of abstaining from activity with regard to region (desavakasikavrata) to consist in a year, two months, six months, one month, four months, a fortnight, or a lunar mansion (can be reckoned as one day, approximately). ........................ 146

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sImAntAnAM parataH sthUletarapaJcapApasaMtyAgAt / dezAvakAzikena ca mahAvratAni prasAdhyante // 95 // sAmAnyArtha - sImAoM ke antabhAga ke Age sthUla ora sUkSma pA~coM pApoM kA samyak prakAra se tyAga ho jAne se dezAvakAzikavrata ke dvArA mahAvrata siddha kiye jAte haiN| Verse 95 Since the householder observing the vow of abstaining from activity with regard to region (desavakasikavrata) gets true riddance, outside his space-boundary, from the five gross and subtle demerits (papa ), he is said to be observing, for that time, the great vows (mahavrata). EXPLANATORY NOTE acarya Amstacandra's Purusarthasiddhyupaya: iti viratau bahudezAttadutthahiMsAvizeSaparihArAt / tatkAlaM vimalamatiH zrayatyahiMsAM vizeSeNa // 140 // This way, desisting from activity in a vast region for a fixed time period, the pure-minded effectively renounces, for that time and space, all himsa, and, therefore, must be deemed to observe the vow of complete ahimsa. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 90. 147

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Ratnakarandaka-sravakacara preSaNazabdAnayanaM rUpAbhivyaktipudgalakSepau / dezAvakAzikasya vyapadizyante'tyayAH paJca // 96 // sAmAnyArtha - preSaNa (dUsare ko maryAdA ke bAhara bhejanA), zabda karanA, Anayana (dUsare se maMgAnA), rUpAbhivyakti (maryAdA meM sthita rahakara bAhya kSetra meM zarIra dikhAnA), aura pudgalakSepa (patthara Adi pheMkanA), ye pA~ca dezAvakAzika zikSAvrata ke aticAra kahe jAte haiN| The five transgressions of the vow of abstaining from activity with regard to region (desavakasikavrata) are sending someone, making sound so as to attract attention, asking another for activity, showing oneself, and throwing clod etc. outside the region of one's resolve. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: AnayanapreSyaprayogazabdarUpAnupAtapudgalakSepAH // 7-31 // Sending for something outside the country of one's resolve, commanding someone there to do thus, indicating one's intentions by sounds, by showing oneself, and by throwing clod etc. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 107. Acarya Pujyapada's Sarvarthasiddhi: Ordering someone to bring something from a country outside his mental resolve, commanding someone outside the limit, 'Do thus', making known one's intentions to someone beyond the limit by signs such as coughing, grunting, etc., by putting ........................ 148

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Verse 96 oneself in such a position as to be seen by persons on the other side, and by throwing clod etc. - these are the five transgressions of the vow of limiting the country of one's operations. Jain, S.A. (1960), "Reality", p. 210. Acarya Amrtacandra's Purusarthasiddhyupaya: preSyasya saMprayojanamAnayanaM zabdarUpavinipAtau / kSepo'pi pudgalAnAM dvitIyazIlasya pazceti // 189 // Sending someone, sending for something, indicating by sound, showing oneself, and throwing clod etc., outside the region of one's resolve, are the five transgression of the supplementary vow with regard to limiting the region of one's activities (desavrata). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 128-129. 149

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Ratnakarandaka-sravakacara Asamayamukti muktaM paJcAghAnAmazeSabhAvena / sarvatra ca sAmayikAH sAmayikaM nAma zaMsanti // 97 // sAmAnyArtha - Agama ke jJAtA gaNadharadevAdika saba jagaha - maryAdA ke bhItara aura bAhara - sampUrNa rUpa se (mana, vacana, kAya aura kRta, kArita, anumodanA se) pA~coM pApoM kA kisI nizcita samaya taka tyAga karane ko sAmayika nAma kA zikSAvrata kahate haiN| The Most Learned ascetics have expounded that refraining completely (by way of doing by oneself, causing to be done, and approval when done by others, through the three kinds of activity - of body, speech, and thought) from commission of the five demerits (papa), at all places (within as well as outside the limits set under the vow of abstaining from activity with regard to region - desavakasikavrata) for a fixed time period, is called the vow of periodic concentration (samayika, also samayika), a limb of instructional vows-siksavrata. EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: The preposition 'sam'means one state of being. For instance, ghee becomes one with the thing mixed. Similarly oil also. To become one is samaya. That, which has oneness as its object, is samayikam. One attains the great vows when one practises samayika (concentration) at a particular place and time, since one is free from minute and gross injury and so on. It is argued that it would be perfect restraint and discipline (samyama). But it is untenable, as there is the presence of karmas or passions which arrest complete restraint. In that case these should not be called great vows. No. These are called great vows figuratively... Jain, S.A. (1960), "Reality", p. 203. ........................ 150

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Verse 97 Acarya Amotacandra's Purusarthasiddhyupaya: rAgadveSatyAgAnnikhiladravyeSu sAmyamavalambya / tattvopalabdhimUlaM bahuzaH sAmAyika kAryam // 148 // After renouncing all attachments and aversions, and adopting a sense of equanimity in all objects, one should practise, many times, periodic concentration (samayika), the principal means to realize the true nature of the Self. rajanIdinayorante tadavazyaM bhAvanIyamavicalitam / itaratra punaH samaye na kRtaM doSAya tadguNAya kRtam // 149 // Periodic meditation (samayika) must be performed, without distraction, at the end of the night and the day (early morning and evening). If performed at other times, it is not improper, and is beneficial. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 94-95. Jain, Champat Rai elaborates on the meaning of the verse: The samayika vrata is intended to be observed three times a day if possible; otherwise at least once daily. Its object is to enable the layman to abstain from all kinds of sins during the period of time fixed for its observance. The usual duration of the samayika vow is an antara muhurta (a period of time not exceeding 48 minutes). During this period, which the layman spends in adoration and meditation, he vows to refrain from the commission of the five kinds of sin - hinsa, falsehood, theft, unchastity and love of material possessions - with his mind, speech and body, in any of the three ways (krta, karita, and anumodana), both within and without the limits determined by him in connection with the desavakasika vow. ........................ 151

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Ratnakarandaka-sravakacara In performing samayika the devotee stands facing north or east and bows to the panca paramesthi. He then sits down and recites the namokara mantra a certain number of times, and finally devotes himself to holy meditation. This consists in: i) pratikramana, recounting the sins committed and repenting for them, ii) pratyakhyana, resolving to avoid particular sins in future, iii) samayika karma, renunciation of personal attachments, and the cultivation of a feeling of regarding every body and thing alike, iv) stuti, praising the four and twenty Tirthankaras, v) vandana, devotion to a particular Tirthankara, and vi) kayotsarga, withdrawal of attention from the body (physical personality) and becoming absorbed in the contemplation of the spiritual Self. As regards place, the samayika may be performed anywhere - a temple, private residence, forest and the like - but the place should not be a thoroughfare, nor one that is open to disturbance. A place with evil repute or unholy associations is also to be avoided. The posture for samayika may be either - i) padma asana, the sitting posture, with interlocked legs (the right one placed on the left thigh and the left on the right), the hands placed in the lap with the palms facing upwards (the right one being on the top), and with attention fixed on the foremost point of the nose; ii) kharga asana, the standing posture, with feet at a distance of about two inches from each other, the hands resting naturally by the sides, but not so as to touch the body; and attention fixed on the point of the nose as in the padma asana; or 152

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Verse 97 iii) ardha-padma asana, the semi-padma posture, which differs from the padma in respect of the position of the left leg, which is placed under the right thigh. The samayika may be performed in a reclining or even a lying down posture if one is unable, from illness or some other cause of a like nature, to sit up. The above postures are recommended, because they are the most conducive to bodily steadiness and firmness. They may appear hard to adopt at first, but they will be found to be surprisingly easy after a little practice. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 44-46. ........................ 153

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Ratnakarandaka-sravakacara mUrdharuhamuSTivAsobandhaM paryyaGkabandhanaM cApi / sthAnamupavezanaM vA samayaM jAnanti samayajJAH // 98 // sAmAnyArtha - Agama ke jJAtA puruSa keza, muSTi aura vastra ke bandha ke kAla ko aura padmAsana ke kAla ko athavA kAyotsargAsana (khar3e hone) ke kAla ko aura sAmAnya Asana (baiThane) ke kAla ko sAmayika ke yogya samaya kahate haiN| Learned sages have pronounced that the time for which the knot of hair on the top of the head is tied, the fist is closed, the knot on the piece of cloth is tied, or for which the padmasana, the kayotsargasana, or the normal posture can be maintained, is the appropriate duration for observing the vow of periodic concentration (samayika). EXPLANATORY NOTE The verse can also be interpreted as referring to proper method for observing the vow of periodic concentration (samayika). The householder, as he gets ready for the samayika, should tie the knot of his hair on the top of the head, fingers clenched in the palm, and clothes properly set, so as not to cause any disturbance. The posture should be such that one can remain comfortable for the period of the samayika; the padmasana, the kayotsargasana, or the normal posture with legs crossed are most suitable. Jain, Champat Rai gives the following explanation: The idea of tying a knot in one's choti (a tuft of hair on the top of the head worn by Hindus and Jainas) and the like, is not that the knot in itself is of any value or importance in the process, but that it implies a mental determination to continue ........................ 154

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Verse 98 meditation so long as it remains untied. The knot is merely intended to serve the purpose of the uplifted hand of a constable, and is a signal for the stoppage of all kinds of mental 'traffic' which might interfere with steadiness and continuity of holy meditation. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 46-47. ........................ 155

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Ratnakarandaka-sravakacara ekAnte sAmayikaM nirvyAkSepe vaneSu vAstuSu ca / caityAlayeSu vApi ca paricetavyaM prasannadhiyA // 99 // sAmAnyArtha - vaha sAmayika nirmala buddhi ke dhAraka zrAvaka ke dvArA upadrava rahita ekAnta sthAna meM, vana meM, ghara yA dharmazAlA meM, caityAlaya (mandira) meM aura parvata kI guphA Adi meM bar3hAnA caahiye| The householder should strengthen, with a cheerful mind, his vow of periodic concentration (samayika) by choosing for it a venue which is without disturbance - like an uninhabited place, a forest, a house or a religious dwelling, a temple, or a mountainous cave. 156 ......

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Verse 100 vyApAravaimanasyAdvinivRttyAmantarAtmavinivRttyA / sAmayikaM badhnIyAdupavAse caikabhukte vA // 100 // sAmAnyArtha - kAyAdi kI ceSTA aura mana kI vyagratA athavA kaluSatA se nivRtti hone para mana ke vikalpoM kI viziSTa nivRttipUrvaka upavAsa ke dina athavA ekAzana ke dina (aura anya samaya bhI) sAmayika ko karanA caahiye| The vow of periodic concentration (samayika) should be practised on the days of fasting, half-fasting (and on other days as well) leaving aside all worldly occupations of body and mind, with perfect tranquility. ........................ 157

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Ratnakarandaka-sravakacara sAmayikaM pratidivasaM yathAvadapyanalasena cetavyam / vratapaJcakaparipUraNakAraNamavadhAnayuktena // 101 // sAmAnyArtha - Alasya se rahita aura ekAgracitta zrAvaka ke dvArA hiMsAtyAga Adi pA~co vratoM kI pUrti kA kAraNa sAmayika pratidina bhI yogya vidhi ke anusAra bar3hAyA jAnA caahiye| Overcoming laziness, and with deep focus, the householder should practise, in proper manner and on daily basis, the observance of the vow of periodic concentration (samayika) that is the sure means of accomplishing the five small vows (noninjury etc.). ........................ 158

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Verse 102 sAmayike sArambhAH parigrahA naiva santi sarve'pi / celopasRSTamuniriva gRhI tadA yAti yatibhAvam // 102 // sAmAnyArtha - kyoMki sAmayika ke kAla meM Arambha sahita sabhI parigraha (bAhya tathA antaraGga) nahIM hote haiM isalie usa samaya gRhastha upasarga ke kAraNa vastra se veSTita muni ke samAna munipane ko prApta hotA hai| Since the householder, when engrossed in the observance of the vow of periodic concentration (samayika), is free from all worldly occupations and attachments (external and internal), he at that time is like a digambara (sky-clad, nude) ascetic on whom someone has thrown, to cause him distress, a piece of cloth. EXPLANATORY NOTE Acarya Amotacandra's Purusarthasiddhyupaya: sAmAyikaM zritAnAM samastasAvadyayogaparihArAt / bhavati mahAvratameSAmudayepi caritramohasya // 149 // The householders, due to the absence of all sinful activities during the period of meditation (samayika), observe great vows, although the conduct-deluding karmas remain in operation. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 95-96. ........................ 159

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Ratnakarandaka-sravakacara zItoSNadaMzamazakaparISahamupasargamapi ca maunadharAH / sAmayikaM pratipannA adhikurvIrannacalayogAH // 103 // sAmAnyArtha - sAmayika ko dhAraNa karane vAle gRhastha yogoM kI caMcalatA rahita maunadhArI hokara, zIta, uSNa tathA daMzamazaka parISahoM ko aura upasarga ko bhI sahana kreN| The householders adopting the vow of periodic concentration (samayika ) should maintain absolute silence (mauna), rid themselves of all activity, and endure afflictions due to cold, heat, insect-bite, and any adversity caused by others. 160 ......

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Verse 104 azaraNamazubhamanityaM duHkhamanAtmAnamAvasAmi bhavam / mokSastadviparItAtmeti dhyAyantu sAmayike // 104 // sAmAnyArtha - sAmayika meM sthita manuSya isa prakAra dhyAna kare - maiM azaraNarUpa (zaraNa-rahita), azubharUpa, anityarUpa, duHkharUpa aura anAtmasvarUpa saMsAra meM nivAsa karatA hU~ aura mokSa usase viparIta svarUpa vAlA hai| The householder established in the vow of periodic concentration (samayika) should meditate thus on the nature of worldly existence: helplessness - "I am utterly helpless; relatives, friends, and wealth cannot help me in the midst of misery;" inauspiciousness (impurity) - "My body is the receptacle of impurities and the seat of unclean things;" transitoriness - "The body as well as the objects of the senses are transient like bubbles;" world is full of suffering - "He who wanders in the endless cycle of births and deaths undergoes millions of afflictions;" and all worldly objects are other than the Self - "All worldly objects are distinct from the pure Self." He reckons that the state of liberation (moksa) has altogether opposite characteristics. ........................ 161

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Ratnakarandaka-sravakacara vAkkAyamAnasAnAM duHprnnidhaanaanynaadraasmrnne| sAmayikasyAtigamA vyajyante paJca bhAvena // 105 // sAmAnyArtha - vacana, kAya aura mana ke duSpraNidhAna (khoTI pravRtti), anAdara aura asmaraNa, ye pA~ca paramArtha se sAmayika ke aticAra prakaTa kiye jAte haiN| Misdirected activity of the speech, the body and the mind, lack of earnestness, and lack of concentration, essentially, are the five transgressions of the vow of periodic concentration (samayika). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: yogaduSpraNidhAnAnAdarasmRtyanupasthAnAni // 7-33 // Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five transgressions of concentration. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 108. Acarya Pujyapada's Sarvarthasiddhi: Activity has been explained as of three kinds. Action tending to evil is also of three kinds, vicious bodily activity, vicious speech activity and vicious mental activity. Lack of earnestness and fluctuation of thought are the other two. These five are the transgressions of the vow of concentration. Jain, S.A. (1960), "Reality", p. 211. Acarya Amrtacandra's Purusarthasiddhyupaya: vacanamanaHkAyAnAM duHpraNidhAnaM tvanAdarazcaiva / smRtyanupasthAnayutAH paJceti caturthazIlasya // 191 // ........................ 162

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Verse 105 Misdirected activity of the speech, mind, and body, lack of earnestness, and absent mindedness, are the five transgressions of the vow of periodic concentration (samayika). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 131. ........................ 163

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Ratnakarandaka-sravakacara parvaNyaSTamyAM ca jJAtavyaH proSadhopavAsastu / caturabhyavahAryANAM pratyAkhyAnaM sadecchAbhiH // 106 // sAmAnyArtha - caturdazI aura aSTamI ke dina sarvadA ke liye vrata-vidhAna kI vAJchA se cAra prakAra ke AhAroM (azana, pAna, khAdya aura lehya) kA tyAga karanA proSadhopavAsa zikSAvrata jAnanA caahie| The householder who, with a view to strengthen and safeguard his vows, abstains for life from taking the four kinds of food - i) staples (asana) like rice and capati; ii) drinks (pana) like water and buttermilk; iii) savory food (khadya) like sweetmeat; and iv) food for the taste buds (lehya or svadya) like catani and betel leaf - on the eighth and the fourteenth days of the lunar cycle, is said to be observing the vow of fasting at regular intervals (prosadhopavasa), a limb of instructional vows-siksavrata. EXPLANATORY NOTE Acarya Pujyapada's Sarvarthasiddhi: The word prosadha' refers to the holy days in the lunar month. Abstaining from the pleasures of the five senses such as sounds and dwelling in the self in deep concentration is fasting. It means giving up the four kinds of food. Prosadhe upavasa is prosadhopavasa, that is fasting on the eighth and fourteenth days of the lunar cycle. The fasting householder discards bodily adornments such as bath, perfume, garlands, and ornaments, prosadha: the eighth and the fourteenth days of a fortnight, the bright half and the dark half of the lunar month. - The five senses turn away from their pleasure of touch etc. and repose in the self in deep concentration during fasting. 164

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Verse 106 and spends his time in a sacred place like the abode of a saint or a temple or in his lonely fasting apartment, contemplating on pure thoughts by listening to or making others listen to the scriptures and refraining from injury. Jain, S.A. (1960), "Reality", p. 203-204. Acarya Amrtacandra's Purusarthasiddhyupaya: sAmAyikasaMskAraM pratidinamAropitaM sthirIkartum / pakSArddhayordvayorapi kartavyo'vazyamupavAsaH // 151 // For the sake of strengthening the performance of daily meditation (samayika), one must undertake fasting twice each lunar fortnight (prosadhopavasa). muktasamastArambhaH proSadhadinapUrvavAsarasyArddhe / upavAsaM gRhNIyAnmamatvamapahAya dehAdau // 152 // Free from all routine activities, and giving up attachment to own body etc., one should commence fasting from mid-day prior to the day of fasting (the eighth and the fourteenth day of each lunar fortnight). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 98. 165

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Ratnakarandaka-sravakacara paJcAnAM pApAnAmalaMkriyArambhagandhapuSpANAm / snAnAJjananasyAnAmupavAse parihRtiM kuryyAt // 107 // sAmAnyArtha - upavAsa ke dina pA~coM pApoM kA, alaMkAra dhAraNa karanA, khetI Adi kA Arambha karanA, candana Adi sugandhita padArthoM kA lepa karanA, puSpamAlAe~ dhAraNa karanA yA puSpoM ko sUMghanA, snAna karanA, aJjana-kAjala, suramA Adi lagAnA tathA nAka se nAsa Adi kA sUMghanA, ina saba kA parityAga karanA caahiye| On the day of fasting, the householder should refrain from committing the five demerits (himsa etc.), ornamentation, worldly occupations, use of fragrances like sandalwood paste and flowers, bathing, and also use of collyrium, and snuff. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: zritvA viviktavasatiM samastasAvadyayogamapanIya / sarvendriyArthavirataH kAyamanovacanaguptibhistiSThet // 153 // One should retreat to a secluded place, renounce all sinful activities, abstain from indulgence in all sense-objects, and observe proper restraint over body, mind, and speech. __Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p.99. ........................ 166

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Verse 108 dharmAmRtaM satRSNaH zravaNAbhyAM pibatu pAyayedvAnyAn / jJAnadhyAnaparo vA bhavatUpavasannatandrAluH // 108 // sAmAnyArtha - upavAsa karane vAlA vyakti utkaNThita hotA huA dharmarUpI amRta ko apane kAnoM se svayaM pIve athavA dUsaroM ko pilAve aura Alasyarahita hotA huA jJAna aura dhyAna meM tatpara hove| The fasting householder should drink through his ears, with great enthusiasm, the nectar of dharma (i.e., listen to the Holy Scriptures), or give it to others to drink; conquering sloth, he should remain engaged in the study of the Holy Scriptures, and meditation. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: dharmadhyAnazakto vAsaramativAhya vihitasAndhyavidhiH / zucisaMstare triyAmAM gamayetsvAdhyAyajitanidraH // 154 // The day should be spent in virtuous contemplation, and the evening in performance of meditation (samayika). Subjugating sleep through self-study, the night should be spent on a clean mat. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 99. ........................ 167

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Ratnakarandaka-sravakacara caturAhAravisarjanamupavAsaH proSadhaH sakRdbhuktiH / sa proSadhopavAso yadupoSyArambhamAcarati // 109 // sAmAnyArtha - cAra prakAra ke AhAra (azana, pAna, khAdya aura lehya) kA tyAga karanA upavAsa hai, eka bAra bhojana karanA proSadha yA ekAzana hai, aura jo upavAsa karane ke bAda pAraNA ke dina eka bAra bhojana karanA hai vaha kriyA proSadhopavAsa kahalAtI hai| Refraining from taking the four kinds of food for the whole day is called upavasa, and taking only one meal in the whole day is called prosadha or ekasana. That in which only one meal is taken on the day of undertaking (i.e., the day preceding the fasting day) and on the day following the fasting day, is called prosadhopavasa. EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: prAtaH protthAya tataH kRtvA tAtkAlika kriyAkalpam / nirvartayedyathoktaM jinapUjAM prAsukairdravyaiH // 155 // Thus spending the night, in the morning, after performing the necessary duties of the time, one should engage oneself in the worship of Lord Jina with pious, inanimate objects (prasuka dravya), as per the prescribed method. uktena tato vidhinA nItvA divasaM dvitIyarAtriM c| ativAhayetprayatnAdarddhaM ca tRtIyadivasasya // 156 // Thereafter, the day of fasting, the second night, and the half of the third day, should carefully be passed in the manner stated above. ........................ 168

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Verse 109 iti yaH SoDazayAmAn gamayati parimuktasakalasAvadyaH / tasya tadAnIM niyataM pUrNamahiMsAvrataM bhavati // 157 // The householder, who thus spends sixteen yamas (48 hours), free from all sinful activities, certainly observes the great vow of ahinsa during the period of prosadhopavasa. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 100-101. ........................ 169

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Ratnakarandaka-sravakacara grhnnvisrgaastrnnaanydRssttmRssttaanynaadraasmrnne| yatproSadhopavAsavyatilaGghanapaJcakaM tadidam // 110 // sAmAnyArtha - jo binA dekhe aura binA zodhe pUjA Adi ke upakaraNoM ko grahaNa karanA, malamUtrAdi ko chor3anA aura saMstara Adi ko bichAnA tathA anAdara aura asmaraNa haiM ve isa proSadhopavAsa zikSAvrata ke pA~ca aticAra haiN| Handling, without inspecting and cleaning, material and implements used in the worship of Lord Jina, excreting body waste, and spreading mats etc. without due regard for organisms, lack of earnestness, and forgetfulness, are the five transgressions of the vow of fasting at regular intervals (prosadhopavasa). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni // 7-34 // Excreting, handling sandalwood paste, flowers etc., and spreading mats and garments without inspecting and cleaning the place and the materials, lack of earnestness, and lack of concentration. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 109. Acarya Pujyapada's Sarvarthasiddhi: Seeing carefully whether organisms are present or not is the function of the eyes. Cleaning is removing anything with soft implements. These two attributes are taken with utsarga and ........................ 170

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Verse 110 so on. Excreting waste matter from the system in a place without inspecting and cleaning it, taking materials such as sandal-wood paste, flowers, incense etc. intended for the worship of the Lord (Arhat) and the Preceptor, and cloth etc. for personal use without inspecting and cleaning these, and spreading mats and garments without cleaning the place, are three. Lack of earnestness in one's essential duties when tormented by hunger, and lack of concentration are the other two. These five are the transgressions of the vow of fasting. Jain, S.A. (1960), "Reality", p. 211-212. Acarya Amotacandra's Purusarthasiddhyupaya: anavekSitApramArjitamAdAnaM saMstarastathotsargaH / smRtyanupasthAnamanAdarazca paJcopavAsasya // 192 // Receiving articles, spreading mats and garments, and excreting without examining and cleaning, lack of concentration, and lack of earnestness, are the five transgressions of the vow of fasting (prosadhopavasa). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 132-133. ........................ 171

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Ratnakarandaka-sravakacara dAnaM vaiyAvRtyaM dharmAya tapodhanAya guNanidhaye / anapekSitopacAropakriyamagRhAya vibhavena // 111 // sAmAnyArtha tapa-rUpa dhana se yukta tathA samyagdarzanAdi guNoM ke bhaNDAra gRhatyAgI-munIzvara ke liye vidhi, dravya Adi sampatti ke anusAra pratidAna aura pratyupakAra kI apekSA se rahita, sva-para ke dharma kI vRddhi ke liye jo dAna diyA jAtA hai vaha vaiyAvRtya nAma kA zikSAvrata kahalAtA hai| Acts of charity like giving of food, implements, or service, in proper manner, with the sole object of mutual increase in moral righteousness and without a desire for either a gift or a benefaction in return, to homeless ascetics who own the wealth of austerity and are treasure-house of virtues like right faith, fall under the vow of serving the noble ones (vaiyavrtya), a limb of instructional vows-siksavrata. EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: anugrahArthaM svasyAtisargo dAnam // 7-38 // Charity is the giving of one's wealth to another for mutual benefit. vidhidravyadAtRpAtravizeSAttadvizeSaH // 7-39 // The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of the recipient. 172 Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 111-112.

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Verse 111 Acarya Pujyapada's Sarvarthasiddhi: He, who moves from place to place without transgressing his self-control is called a guest (atithi). Or he, who comes on any day without any regularity or definiteness, is a guest. Four things are offered to the guest-food, implements, medicine and shelter. Pure food must be offered by the householder with a pure heart to the ascetic on the path to emancipation, who is earnest in practising restraint and discipline. Implements such as books which promote right faith and so on must be presented to him. Wholesome and proper medicine must be given to him. Shelter also must be provided for the ascetic with great devotion. Jain, S.A. (1960), "Reality", p. 204. Acarya Amotacandra's Purusarthasiddhyupaya: vidhinA dAtRguNavatA dravyavizeSasya jaatruupaay| svaparAnugrahahetoH kartavyo'vazyamatithaye bhAgaH // 167 // Assimilating all the qualities required of a donor, and observing the correct manner of offering a gift, a householder must give, for mutual benefit, a portion of appropriate things to a guest saint, who is (naked1) like at birth (atithi-samvibhaga vrata). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 107-108. 1 A digambara saint is completely naked, like a child at birth. He is considered to be the most propitious recipient of charity. 173

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Ratnakarandaka-sravakacara vyApattivyapanodaH padayoH saMvAhanaM ca guNarAgAt / vaiyAvRtyaM yAvAnupagraho'nyo'pi saMyaminAm // 112 // sAmAnyArtha - samyagdarzanAdi guNoM kI prIti se sakalavrata aura dezavrata ke dhAraka saMyamIjanoM ko AI huI nAnA-prakAra kI ApattiyoM ko dUra karanA, pairoM kA (upalakSaNa se hastAdika aMgo kA) dAbanA aura anya bhI jitanA upakAra hai vaha vaiyAvRtya kahalAtA hai| Acts of compassion, out of one's fondness with qualities like right faith, such as removing distress of any kind that may have caused to persons observing complete or partial abstinence, and serving them in all possible ways, including massaging their feet, are included in the vow of serving the noble ones (vaiyaurtya). EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: pAtraM tribhedamuktaM saMyogo mokSakAraNaguNAnAm / aviratasamyagdRSTirviratAviratazca sakalaviratazca // 171 // The recipients of gift (dana) must have qualities that lead to liberation - right faith, right knowledge, and right conduct. Depending on the level of their advancement on the path to liberation, the recipients are categorized into three classes: right believers without vows, with partial vows, and with great vows. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 110-111. 174

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navapuNyaiH pratipattiH saptaguNasamAhitena zuddhena / apasUnArambhANAmAryANAmiSyate dAnam // 113 // Verse 113 sAmAnyArtha - sAta guNoM se sahita aura kaulika (kula sambandhI), AcArika tathA zarIrika zuddhi se sahita dAtA ke dvArA paJca - sUnA (gRhasambandhI kArya ) aura khetI Adi ke Arambha se rahita, samayagdarzanAdi guNoM se sahita muniyoM kA navadhAbhakti pUrvaka jo AhArAdi ke dvArA gaurava kiyA jAtA hai vaha dAna mAnA jAtA hai| Giving of food (ahara), by a donor equipped with the seven attributes (as mentioned in the Scripture) and purity of lineage, conduct and body, to holy ascetics, endowed with qualities like right faith and free from all household activities and occupations, observing the ninefold correct manner of offering a gift, is considered to be a charity (dana) under the vow of serving the noble ones (vaiyavrtya). EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: aihikaphalAnapekSA kSAntirniSkapaTatAnasUyatvam / aviSAditvamuditve nirahaGkAritvamiti hi dAtRguNAH // 169 // The qualities required of the donor are: no desire for worldly benefits, composure, earnestness, absence of the feelings of envy, despondency, glee, and pride. saMgrahamuccasthAnaM pAdodakamarcanaM praNAmaM ca / vAkkAyamanaHzuddhireSaNazuddhizca vidhimAhuH // 168 // And the right manner for giving of gift consists in: respectful ..... 175

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Ratnakarandaka-sravakacara welcome, a high seat, washing the feet, worshipping, bowing, purity of mind, speech and body, and purity of food. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 109-110. The first ahara of Lord Mahavira after His renunciation (dikna); After spending 30 years as youth (kumarakala), Lord Mahavira, reflecting on His past incarnations, decided to tread the path that leads to the end of the cycle of births and deaths. He contemplated on the twelve conceptions (baraha bhavana) - transitoriness (anitya), helplessness (asarana), transmigration (samsara), loneliness (aikatva), distinctness (anyatva), impurity (asuci), influx (asrava), stoppage (samvara), dissociation (nirjara), the universe (loka), rarity of enlightenment (bodhidurlabha), and Truth proclaimed by religion (dharma). The Lord renounced all worldly pursuits and decided to adopt the supremely worthy Jaina asceticism in order to tread the path to liberation. Laukantika devas from Brahmaloka came down to ship Him. The Lord had, by birth, the first three kinds of knowledge, sensory (mati), scriptural (sruta) and clairvoyance (avadhi) and now He had acquired the fourth kind of knowledge - telepathy (manahparyaya). The Lord took to the observance of great vows (mahavrata) along with other attributes of asceticism and decided not to break His fast before the end of three days. Although the Lord had been enjoying inner happiness all the time, after three days of Holy Meditation, the former Prince set out, barefoot, with no vestige of cloth on His body and unmindful of the pangs of hunger, towards the town of Kulagrama, ruled by king Kula, to seek some kind of nourishment (ahara) for His body so that it could withstand further rigours of austerity. King Kula's happiness had no bounds when he suddenly saw such a divine, celebrated and accomplished recipient (patra) in his compound and ........................ 176

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Verse 113 rushed to welcome the Lord. He made obeisance to the Lord by circumambulating thrice and then bowed to Him by touching the ground with five parts of his body. He offered to the World Teacher an eminent, high seat. He washed with extreme devotion the Lotus Feet of the Lord and applied the water that had become sacred after coming in contact with the Lotus Feet of the Lord to his forehead and other parts of body. He worshipped the Lord with great devotion and with pure and pious eight substances. With utmost humility and purity of heart he bowed and pleaded the Lord to accept his offering. His affectionate devotion to the Lord had made his heart pure. By articulating the glory of the Lord, he made his speech pure. By performing the aforesaid bodily activities, he attained the purity of his body. He pronounced with sincerity the purity of food. This way, with nine kinds of devotion (navadha bhakti), King Kula gave the supreme gift of pure food to the greatest of all saints. The devas witnessed the event with extreme delight and in approval of the noble act of offering food to the Most Worthy Recipient, rained down choice gems, flowers, and fragrant water in the royal compound. They made cheering sound of "Victory! Victory!" and beat the heavenly drums. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", , p. 210-211. Acarya Amrtacandra's Purusarthasiddhyupaya: gRhamAgatAya guNine madhukaravRttyA parAnapIDayate / vitarati yo nA'tithaye sa kathaM na hi lobhavAn bhavati // 173 // How can a householder be not called greedy who does not offer food etc. to an ascetic, who is full of virtues and accepts gift (food) like a honeybee without causing harm to others, when he (the ascetic) visits his home? .... 177

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Ratnakarandaka-sravakacara kRtamAtmArthaM munaye dadAti bhaktamiti bhAvitastyAgaH / arativiSAdavimuktaH zithilitalobho bhavatyahiMsaiva // 974 // The ascetic should be offered food out of that prepared for family, with pure thoughts, without any indifference or regret. Such an act of giving gift (food) slackens greed, and is a form of ahimsa. 178 Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 111-112. Left: This typical posture - the thumb and fingers of right hand joined together and touching the shoulder - of a Jaina muni indicates that he is now ready for partake of food. Right: As the householder sees him, he welcomes him with utmost joy, chanting, "O Lord! I bow to you, I bow to you, I bow to you; here, here, here; stop, stop, stop." As the muni stops, he is welcomed by the gesture of circumambulating him thrice.

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Verse 114 gRhakarmaNApi nicitaM karma vimATi khalu gRhavimuktAnAm / atithInAM pratipUjA rudhiramalaM dhAvate vAri // 114 // sAmAnyArtha - nizcaya se jisa prakAra jala khUna ko dho detA hai usI prakAra gRha-rahita nirgrantha muniyoM (atithi) ke liye diyA huA dAna gRhasthI sambandhI kAryoM se upArjita athavA sudRr3ha karma ko naSTa kara detA hai| Just as water, for sure, washes away blood, it is certain that giving of food (ahara) to homeless (free from all external and internal attachments) saints (called atithi, as they arrive without prior notice) washes away the heap of karmas that the laities amass routinely in performance of household chores. ........................ 179

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Ratnakarandaka-sravakacara uccairgotraM praNate go daanaadupaasnaatpuujaa| bhakteH sundararUpaM stavanAtkIrtistaponidhiSu // 115 // sAmAnyArtha - tapa ke bhaMDAra svarUpa muniyoM ko praNAm-namaskAra karane se ucca gotra, AhArAdi dAna dene se bhoga, pratigrahaNa (par3agAhanA Adi) karane se sammAna, bhakti karane se sundara rUpa aura stuti karane se kIrti-suyaza prApta kiyA jAtA hai| The act of saluting the holy ascetics, repository of austerity, leads to birth in high or noble family, of giving food to prosperity and fullness, of attending upon them to respect and honour, of offering them devotion to beauty of person, and of praising their virtues to glory and renown. ........................ 180

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Verse 116 kSitigatamiva vaTabIjaM pAtragataM dAnamalpamapi kaale| phalati cchAyAvibhavaM bahuphalamiSTaM zarIrabhRtAm // 116 // sAmAnyArtha - ucita samaya meM yogya pAtra ke liye diyA huA thor3A bhI dAna uttama pRthvI meM par3e hue vaTavRkSa ke bIja ke samAna prANiyoM ke liye mAhAtmya ora vaibhava se yukta, pakSa meM chAyA kI pracuratA se sahita, bahuta bhArI abhilaSita phala ko phalatA hai - detA hai| Just as a seed of Indian fig-tree (vata-Urksa), lying in good soil, produces, in fullness of time, a magnificent and lofty tree that provides to living beings soothing shadow and fruits, the act of giving, at a proper time, even a small charity (dana) to a worthy recipient (patra) yields desirable results of great magnitude. ........................ 181

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Ratnakarandaka-sravakacara AhArauSadhayorapyupakaraNAvAsayozca dAnena / vaiyAvRtyaM bruvate caturAtmatvena caturasrAH // 117 // sAmAnyArtha - vidvajjana AhAra, auSadha aura upakaraNa tathA AvAsa ke bhI dAna se vaiyAvRtya ko cAra prakAra kA kahate haiN| The learned ascetics say that the vow of serving the noble ones (vaiyavrtya) comprises four kinds of charity (dana) : giving of food (ahara), medicine (ausadha), implements* (upakarana), and shelter (avasa). EXPLANATORY NOTE acarya Amrtacandra's Purusarthasiddhyupaya: rAgadveSAsaMyamamadaduHkhabhayAdikaM na yatkurute / dravyaM tadeva deyaM sutapaHsvAdhyAyavRddhikaraM // 170 // Objects which do not cause arousal of the passions of attachment and aversion, do not bring about non-restraint, pride, pain and fear etc., and result into advancement of austerities and study, are worth giving. hiMsAyAH paryAyo lobho'tra nirasyate yato dAne / tasmAdatithivitaraNaM hiMsAvyuparamaNameveSTam // 172 // *A digambara saint is without possessions and does not ever require any worldly implements; his only companions are three implements (upakarana): the feather-whisk (picchi) - implement of compassion, the water-pot (kamandalu) - implement of purity, and the scripture (sastra) - implement of knowledge. - 182 ........

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Verse 117 Giving of gift wipes out greed which is a form of himsa; therefore, giving of gift to a worthy recipient has been said to be renunciation of himsa. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 110-111. A digambara saint necessarily carries with him the feather-whisk (picchi), made up of fallen peacock feathers, for clearing the to-be-used spaces and things like the Scripture, without causing injury to organism. ...... 183

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Ratnakarandaka-sravakacara zrISeNavRSabhasene kauNDezaH sUkarazca dRSTAntAH / vaiyAvRtyasyaite caturvikalpasya mantavyAH // 118 // sAmAnyArtha - zrISeNa, vRSabhasenA, kauNDeza aura sUkara - ye cAra bheda vAle vaiyAvRtya ke dRSTAnta mAnane ke yogya haiN| Stories of the king Srisena, the setha-daughter Vrsabhasena, the learned Muni Kaundesa, and the boar (sukara), are illustrations of the four kinds of charity (dana) - giving of food (ahara), medicine (ausadha), implements (upakarana), and shelter (avasa) - respectively, under the vow of serving the noble ones (vaiyavitya). ........................ 184

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Verse 119 devAdhidevacaraNe paricaraNaM sarvaduHkhanirharaNam / kAmaduhi kAmadAhini paricinuyAdAdRto nityam // 119 // sAmAnyArtha - zrAvaka ko Adara se yukta hokara pratidina manorathoM ko pUrNa karane vAle aura kAma ko bhasma karane vAle arihanta deva ke caraNoM meM samasta duHkhoM ko dUra karane vAlI pUjA karanA caahie| In order to get rid of all kinds of distress, a householder should, with great reverence, worship daily the Holy Feet of the Tirthankara - wish-fulfilling, and destroyers of lustful cravings. EXPLANATORY NOTE suptotthitena sumukhena sumaMgalAya / draSTavyamasti yadi maMgalameva vastu // anyena kiM tadiha nAtha ! tavaiva vaktram / trailokyamaMgalaniketanamIkSaNIyam // 19 // - bhoja rAjA kRta caturviMzati tIrthaMkara jinastavanam, bhUpAlacaturviMzatikA For a noble householder seeking blessedness, if anything that is worth looking at, first thing as he gets up in the morning, O Lord Rsabhanatha, he should only look at your pious face, the storehouse of all propitiousness that exists in the three worlds. Is there need for any other object? Acarya Samantabhadra's Svayambhustotra: na pUjayArthastvayi vItarAge na nindayA nAtha vivAntavaire / tathApi te puNyaguNasmRtirnaH punAti cittaM duritAJjanebhyaH // (12-2-57) ........................ 185

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Ratnakarandaka-sravakacara O Wise Lord! You had conquered all attachment and, therefore, do not heed worship; you entertain no aversion and, therefore, do not heed calumny. Still, just the thought of your auspicious qualities washes the evil mire of karmic matter from our hearts. stutiH stotuH sAdhoH kuzalapariNAmAya sa tadA bhavenmA vA stutyaH phalamapi tatastasya ca sataH / kimevaM svAdhInyAjjagati sulabhe zrAyasapathe stuyAnna tvAM vidvAnsatatamabhipUjyaM namijinam // (21-1-116) The worship of Lord Jina must result in propitious outcomes for the worthy and noble worshipper, whether or not the Lord being worshipped is present (with reference to time and space) and whether or not the worshipper is bestowed with boons (like heavenly abode) by the Lord. Even after the availability of such a self-dependent path to emancipation, which wise man will not engage himself in the praise of the supremely worshipful Lord Naminatha Jina? 186 Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", p. 81, 144. ......

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Verse 120 arhaccaraNasaparyAmahAnubhAvaM mahAtmanAmavadat / bhekaH pramodamattaH kusumenaikena rAjagRhe // 120 // sAmAnyArtha - harSa se pramatta meMDhaka ne rAjagRha nagara meM eka puSpa ke dvArA bhavya jIvoM ke Age arihanta bhagavAn ke caraNoM kI pUjA kA mAhAtmya prakaTa kiyA T1 A frog, intoxicated with joy and with just a petal of a flower had shown to worthy (bhavya) souls, in the town of Rajagriha, the glory of worshipping the Lotus Feet of Lord Jina. EXPLANATORY NOTE Jain, Champat Rai gives the gist of the story: The reference is to the jiva of a frog who obtained deva-birth in the heaven-worlds by devotion to the last Tirthankara, Bhagwan Mahavira. This particular soul happened to be a miser in its previous incarnation when its evil karmas caused it to be re-born as a frog in the town of Rajagriha (Patna District). When the Holy Tirtharkara visited that place, the frog recovered the memory of his past life owing to the fruition of good karmas, and coming to know the joyous tidings of the arrival of the Holy Tirthankara, proceeded, full of devotion and love, to offer obeisance to the Lord. He was, however, crushed on the way under the foot of one of the elephants of the royal procession, which was also proceeding towards the same goal. Having died under the most auspicious circumstances, he was re-born in one of the heavens, and immediately descended to the earth to worship the source of his great good luck. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 56. ........................ 187

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Ratnakarandaka-sravakacara haritapidhAnanidhAne hyanAdarAsmaraNamatsaratvAni / vaiyAvRtyasyaite vyatikramAH paJca kathyante // 121 // sAmAnyArtha - nizcaya se haritapatra Adi se dene yogya vastu ko DhakanA tathA haritapatra Adi para dene yogya vastu ko rakhanA, anAdara, asmaraNa aura matsaratva - ye pA~ca vaiyAvRtya ke aticAra kahe jAte haiN| Covering the food with things with organisms, like green leaves, placing it over on such things, lack of reverence, forgetting the proper manner of giving the food or the things to be given, and envy of another host, must be known as the five transgressions of the vow of serving the noble ones (vaiyavrtya). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: sacittanikSepApidhAnaparavyapadezamAtsaryakAlAtikramAH // 7-36 // Placing the food on things with organisms such as green leaves, covering it with such things, food of another host, envy, and untimely food. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 110. Acarya Pujyapada's Sarvarthasiddhi: Placing the food on things containing organisms such as the lotus leaf, and covering it with similar things are two. The third is offering another host's food as if it were one's own. The fourth is lack of earnestness or envy of another host. Offering food either too early or too late is untimely food. These are the five transgressions of the vow of hospitality. Jain, S.A. (1960), "Reality", p. 212. ........................ 188

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Verse 121 Acarya Amotacandra's Purusarthasiddhyupaya: paradAtRvyapadezaH sacittanikSepatatpidhAne c| kAlasyAtikramaNaM mAtsaryaM cetyatithidAne // 194 // Pretentiously offering food of another host, placing food on things with organisms, covering it with such things, untimely food, and envy, are the five transgressions of the vow of hospitality (atithi-samvibhaga vrata). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 135-136. Thus ends the fifth part called Right Conduct - Instructional Vows (siksavrata) of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. ........................ 189

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Section 6 On sallekhana - Embracing Voluntary, Passionless Death SaSTha pariccheda upasarge durbhikSe jarasi rujAyAM ca niHpratikAre / dharmAya tanuvimocanamAhuH sallekhanAmAryAH // 122 // sAmAnyArtha - gaNadharAdika deva pratikAra - rahita upasarga, durbhikSa, bur3hApA aura roga ke upasthita hone para dharma ke liye zarIra ke chor3ane ko sallekhanA kahate haiN| Giving up of the body in a manner that upholds righteousness (dharma) on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of voluntary, passionless death (sallekhana) by the Most Learned sages. EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: mAraNAntikIM sallekhanAM joSitA // 7-22 // The householder courts voluntary death at the end of his life. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 102. Acarya Pujyapada's Sarvarthasiddhi: Sallekhana is making the physical body and the internal .... 191

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Ratnakarandaka-sravakacara passions emaciated by abandoning their sources gradually at the approach of death. The householder observes sallekhana at the end of his life. "Josita' means observing it with pleasure. Hence sevita, though clear in meaning, is not used. If there be no willingness, sallekhana cannot be forced on one. If there is liking for it one does it oneself. It is argued that it is suicide, since there is voluntary severance of life etc. No, it is not suicide, as there is no passion. Injury consists in the destruction of life actuated by passion. Without attachment etc., there is no passion in this undertaking. A person, who kills himself by means of poison, weapon etc., swayed by attachment, aversion or infatuation, commits suicide. But he who practices holy death is free from desire, anger and delusion. Hence it is not suicide. "It has been taught by Lord Jina that the absence of attachment and the other passions is non-injury and that the rise of feelings of attachment and the other passions is injury." For instance, a merchant collects commodities for sale and stores them. He does not welcome the destruction of his storehouse. The destruction of the storehouse is against his wishes. And, when some danger threatens the storehouse, he tries to safeguard it. But if he cannot avert the danger, he tries to save the commodities at least from ruin. Similarly, a householder is engaged in acquiring the commodity of vows and supplementary vows. And he does not desire the ruin of the receptacle of these virtues, namely the body. But when serious danger threatens the body, he tries to avert it in a righteous manner without violating his vows. In case it is not possible to avert danger to the body, he tries to safeguard his vows at least. How can such a procedure be called suicide? Jain, S.A. (1960), "Reality", p. 205-206. ........................ 192

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acarya Amrtacandra's Purusarthasiddhyupaya: iyamekaiva samarthA dharmasvaM me mayA samaM netum / satatamiti bhAvanIyA pazcimasallekhanA bhaktyA // 175 // The householder should court voluntary death (sallekhana) at the end of his life, always thinking fervently that only this (sallekhana) will enable him to carry with him his wealth of piety. maraNAnte'vazyamahaM vidhinA sallekhanAM kariSyAmi / itibhAvanApariNato'nAgatamapi pAlayedidaM zIlam // 176 // "I shall certainly, at the approach of death, observe sallekhana in the proper manner." Meditating persistently in this manner, the observance of the vow of sallekhana starts much before the approach of death. maraNe'vazyaMbhAvini kaSAyasallekhanAtanukaraNamAtre / rAgAdimantareNa vyApriyamANasya nAtmaghAto'sti // 177 // Verse 122 When death is imminent, the vow of sallekhana is observed by progressively slenderizing the body and the passions. Since the person observing sallekhana is devoid of all passions like attachment, it is not suicide. yo hi kaSAyAviSTaH kumbhakajaladhUmaketuviSazastraiH / vyaparopayati prANAn tasya syAtsatyamAtmavadhaH // 178 // When a man, actuated by passions, puts an end to his life by means of stopping breath, or by water, fire, poison, or weapon, he is certainly guilty of suicide. nIyante'tra kaSAyA hiMsAyA hetavo yatastanutAm / sallekhanAmapi tataH prAhurahiMsAprasiddhyartham // 179 // ..... 193

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Ratnakarandaka-sravakacara In the observance of sallekhana, since passions, the instrumental cause of himsa, are subdued, sallekhana is said to be leading to ahimsa. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 114-116. Sallekhana as expounded in Dharmamrta (Sagara) - 13th century CE composition: na dharmasAdhanamiti sthAsnu nAzyaM vapurbudhaiH / na ca kenApi no rakSyamiti zocyaM vinazvaram // 8-5 // Restraint is the instrument of dharma; a knowledgeable man, therefore, never injures his body that is steadily established in dharma. When destined for obliteration, no one - a shaman (yogi), a celestial being, or a demon - can rescue the body; there is no point in grieving for it. kAyaH svastho'nuvartyaH syAt pratikAryazca rogitaH / upakAraM viparyasyaMstyAjyaH sadbhiH khalo yathA // 8-6 // When the body is healthy, noble men should try to maintain it through suitable nourishment and activity. When disease supervenes, appropriate medicines should be administered to cure it. If the body, ignoring the services rendered (for its maintenance and curing), acts in opposition and is no longer a means to the pursuit of dharma or the disease gets totally intractable, it needs to be shed as if a rogue. kAlena vopasargeNa nizcityAyuH kSayonmukham / ghan enfafa uri arran: Hvadla fabull: 116-9 11 When certain that the end of life is near, due either to natural aging or approach of a calamity (upasarga), one should take recourse to renunciation in the prescribed manner through 194 ......

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Verse 122 fasting etc. so as to conserve the wealth of virtues (dharma) accrued in the present life. Without this, all that has been accrued goes waste. krameNa paktvA phalavat svayameva patiSyati / dehe prItyA mahAsattvaH kuryAtsallekhanAvidhim // 8-12 // As a fruit falls off the tree by itself on ripening, in the same way, when the body, due to passage of time and without any extraneous reasons, reaches the stage of dissolution, the wise householder should placidly embrace sallekhana in the prescribed manner. dharmAya vyAdhidurbhikSajarAdau nissprtikriye| tyaktuM vapuH svapAkena taccyutau cAzanaM tyajet // 8-21 // When confronted with unavoidable causes of death - like intractable disease, famine, dilapidation and calamity - then, with a view to carry the wealth of dharma earned in this life to the next, food should be abandoned while discarding the body. The same should be done on the approach of death due to expiration of life-span. Pandit Kailashchandra Shastri (Ed.) (1978), "Panditapravara Asadhara Viracita Dharmamrta (Sagara)", p. 311-318. (English translation by the author in consultation with Jain, Jaipat Singh, 415 Oncrest Terrace, Cliffside Park, NJ 07010, United States of America) Jain, Champat Rai elucidates thus: Sallekkana-death must be distinguished from suicide. It is undertaken only when the body is no longer capable of serving its owner as an instrument of dharma and when the inevitability of death is a matter of undisputed certainty. In such cases, when life may be said to confess judgment to the claim of death, the adoption of the sallekhana attitude is 195

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Ratnakarandaka-sravakacara calculated to directly strengthen the soul and to prevent its future re-birth in any but the very best surroundings. Those who adopt the sallehhana vow immediately become self-reliant, self-composed and self-centred; they cease to be agitated by personal considerations and suffering, and rise above the cravings and longings of the world. The effect of the terribly resolute attitude of mind implied in this vow on the departing soul is simply wonderful, and immediately raises its rhythm, lifting it out of the slough of despond and negativity. The man who wanders or tosses about hither and thither, weeping and crying, in the closing moments of life, and spends the little time at his disposal in making vain endeavours to avoid the unavoidable, is nowhere compared with him who, realising the hopelessness of the endeavour to save his life, earnestly applies himself to control his destiny. The result is that, while the latter attains to deva-birth in the highest heavens, the former only finds himself in painful and unenviable circumstances and surroundings. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 58-59. Sallekhana is not a custom (pratha or societal practice) The origination of a pratha or societal practice can be traced to expediency of time and space as ascertained by people according to their beliefs, and understanding. A pratha lacks universal appeal and acceptance and also sanction from established, time-tested sources of knowledge like the agama. It is practised only in reference to particular space and time. In India, one such societal practice, called the sati-pratha, was observed for a period of time; a widow would immolate herself on her husband's pyre, or would commit suicide in some other fashion shortly after her husband's death. 196 .....

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Verse 122 Sallekhana, unlike a custom, is a pious vow, like non-injury and non-stealing, which every individual, young and old, male and female, looks forward to observing when the appropriate time comes. Even a young individual can say with pride and determination that he or she looks forward to observing sallekhana at the time of death. And the elderly wishes and prays that at the time of death he or she should have the opportunity to observe the vow of sallekhana. Could a married woman ever wish and pray to have the opportunity to observe the practice of sati? Sallekhana is a reasoned, scientific way of facing death, an inescapable truth of life, and is applicable to and implementable by the whole of humanity. Acarya Pujyapada's Samadhisataka: naSTe vastre yathA'tmAnaM na naSTaM manyate tathA / naSTe svadehe'pyAtmAnaM na naSTaM manyate budhaH // 65 // As one does not believe himself to have been destroyed when his clothes are destroyed, similarly the awakened man does not consider himself to be dead when his body dies away. While the ignorant man is terrorized at the approach of death which entails separation of his soul from its perishable tenement, the knowledgeable man embraces death with equanimity knowing well that his animate soul is entirely distinct from its inanimate encasement. Devotees, men and women, of Lord Jina, in the prime of their lives, and with all comforts and riches of the world on hand, recite hymns like the one given below* that reflect their most cherished dream: terI chatracchAyA bhagavan ! mere zira para ho / merA antima maraNa samAdhi, tere dara para ho // * "Samadhi Bhakti" composed by Acarya 108 Vibhavasagar Muniraja 197

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Ratnakarandaka-sravakacara O Lord ! May Your protective shadow be always on my head and may I attain a pious and passionless death (samadhi marana) at Your doorstep. Such an exalted place is accorded to sallekhana in Jaina religious tradition! Sallekhana surely must be embraced, as a vow, at the time of death. But death has its own strange ways of making appearance and, therefore, the idea of attaining a pious and passionless death must fill the mind, through and through, of a householder (sravaka) from an early stage of his spiritual development if he wishes to unfailingly impart ineffable worth to his present life. Sallekhana - the logical way to complete the journey of life All worldly souls (samsari jivas) are embodied according to their individual spiritual status, and are subject to the cycle of births and deaths. The body, associated with each soul, is subject to growth, old age, decay and death. Death entails that the soul must quit the existing body to acquire a fresh body consistent with and determined by the record of the karmic conditions, of which the soul itself is a repository. One of the most contentious issues in metaphysics is the relationship between the soul and the body. The Jaina metaphysics holds that the two are entirely different entities but live together for a certain period of time and then depart. From the point of view of the modes in bondage, owing to the influence of karmas, the soul is corporeal in the embodied state. From the point of view of its pure nature, the soul is incorporeal. Though the soul is one with the body in the embodied state, it is different from the body because of its distinctive characteristics. The corporeal nature of the soul is predicated in the nonabsolutistic or relativistic sense only. From one point of view the soul is incorporeal, but from another point of view it is corporeal. A person is deluded when he identifies an animate object, soul (jiva), 198

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Verse 122 as inanimate, and an inanimate object, non-soul (ajiva), as animate. A deluded person breeds attachment to the body which is intimately bound to him, and with persons or objects like friends, clothes, houses, riches and geographical territories, which are not so bound to him. He desires their possession, ownership and company, and their separation brings about grief to him. He spends his whole life in acquiring and then protecting them, and their inevitable separation causes unbearable misery to him. He lives under the fear of death. All human beings who have not met with an untimely death pass through eight experiential stages in life - birth, infancy, childhood, adolescence, youth, adulthood, old age, and death. We are mostly dependent on others till we reach the stage of youth. In these formative years, most decisions pertaining to our upbringing are taken by others. As we reach adulthood, we become aware of our inherent likes and dislikes, strengths and weaknesses, and start pondering over matters like our objectives and goals in life. We take decisions on our career, family, and social life. By the time we reach the stage of advanced adulthood we have enough experience to look back to and vision to look forward to. We are mature enough to understand the meaning of life, its pleasures and pains. We are able to observe the ups and downs in the lives of people around us. More importantly, we are able to reflect on whether there is something we must do regarding the direction of our life, or live life just as it comes. In our worldly life we seek pleasure and try to avoid pain and suffering. No sooner do we make headway in acquiring and then using an object of pleasure than a feeling of its inadequacy creeps into our mind. We want something superior in terms of both, the quality and the quantum of pleasure. We become slaves of pleasure. Typically, we over-indulge at night, get a terrible hangover the next morning, but crave for the same thing again at the fall of the night. ........................ 199

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Ratnakarandaka-sravakacara We get overpowered by the senses and become addicted to pleasures. As the harmful effects of this addiction on our mind and body surface in due course of time, realization dawns that perhaps we have moved too far ahead in the wrong direction. We get disheartened to see that pleasures are short-lived and are followed, sooner or later, by pain and suffering. Despondency sets in; we wish to do something about it but it is too late by then. Stark reality that we must leave behind, voluntarily, all material possessions strikes in our face. There is no escape from this plain truth; if we do not volunteer to do it ourselves, death will perform the act for us, ruthlessly. The idea of separation from our prized possessions leaves us in great pain and misery. Enjoyment of a few pleasures in the past is no solace to a grieving soul. Realization of this basic truth early in life can save us from much hardship and agony later on. Wise men start looking at the realities of life and ways to cope with these as soon as the realization dawns that they have just one or two score years of the present life left. They clearly apprehend that the worldly existence is full of misery; disease, old age, separation from kith and kin, accident, natural disaster, failure, and death are but some of the realities of life that one has to run into. They take corrective actions to make the best use of the remaining years. While they commiserate with people living in conditions of poverty, deprivation, impa not allow despondency to set within themselves. They are not particularly attracted towards the pleasures that worldly objects have to offer. They realize that pain and suffering are inextricably linked to the worldly life and are attributed to our karmas. Our virtuous karmas in the past have provided us with whatever good and enjoyable we have in this life and we must now make efforts to engage ourselves only in actions that will provide us with joyous feelings in the remaining years of this life, and the next. ........................ 200

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Verse 122 When a man turns his consciousness exclusively to the Ideal of the pure soul, he is saved from indulging in activities that result in perennial entrapment in the world. Knowing the body as unconscious, mortal, and a product of karmas, one who does not undertake activities pertaining to the body performs the essentials of detachment from the body. The soul has the intrinsic attribute of darting upward and the body, being physical matter, is an instrument of pulling the soul downward. The body, being a direct outcome of karmas, is absolutely worth dissociation and detachment for anyone who is treading the path to liberation. Only with such discrimination between the soul and the body can one develop interest and inclination towards the soul and disinterest and disinclination towards anything that is antithetical to the soul. The way to make human birth meaningful is through renunciation of worldly pleasures, and taking recourse to meditation, austerities, propagation of true faith, and finally attaining a pious and passionless death (samadhi marana) by relinquishing the body through the method of sallekhana the gateway to the path to liberation. 201

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Ratnakarandaka-sravakacara antakriyAdhikaraNaM tapaH phalaM sakaladarzinaH stuvate / tasmAdyAvadvibhavaM samAdhimaraNe prayatitavyam // 123 // sAmAnyArtha kyoMki sarvajJa bhagavAn anta- samaya samAdhimaraNa-svarUpa sallekhanA ko tapa kA phala kahate haiM isaliye yathAzakti samAdhimaraNa ke viSaya meM prayatna karanA caahiye| - Since the Omniscient Lord has called sallekhana as the final fruit or culmination of penance (religious austerity), one should strive to observe the vow of sallekhana to the best of one's ability, at the approach of death. EXPLANATORY NOTE Jain, Champat Rai explains: As the mental attitude prevailing at the last moment of life considerably affects the future destiny of the soul, there can be no doubting the fact that those who give up the ghost* according to the method of sallekhana attain to the very best conditions of life in the hereafter. 202 Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 59. * '' ghost' refers to the body. .....

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snehaM vairaM saGgaM parigrahaM cApahAya zuddhamanAH / svajanaM parijanamapi ca kSAntvA kSamayetpriyairvacanaiH // 124 // Verse 124 sAmAnyArtha - (samAdhimaraNa ko dhAraNa karane vAlA puruSa) sneha (prIti), vaira (dveSa), mamatvabhAva aura parigraha ko chor3akara, svaccha hRdaya hotA huA, madhura vacanoM se apane kuTumbIjana tathA parijana donoM se apane Apa ko kSamA karAve aura donoM ko kSamA kre| The person observing the vow of sallekhana should, giving up fondness, aversion, infatuation and worldly possessions, seek with pure heart and sweet words forgiveness from his kinsmen and attendants, and also grant them forgiveness. 203

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Ratnakarandaka-sravakacara Alocya sarvamenaH kRtakAritamanumataM ca nirvyAjam / AropayenmahAvratamAmaraNasthAyi nizzeSam // 125 // sAmAnyArtha - sallekhanAdhArI kRta, kArita aura anamodita samasta pApoM kI nizcala bhAva se AlocanA kara jIvanaparyanta sthira rahane vAle samasta / pA~coM mahAvratoM ko dhAraNa kre| Further, he should confess, truthfully, all sins committed by him in any of the three ways - by doing (krta), by causing to be done (karita), and by approval (anumodana) - and adopt, for the rest of his life, the five great vows (mahavrata) of asceticism desisting from injury, falsehood, stealing, unchastity and attachment. 204 ......

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zokaM bhayamavasAdaM kledaM kAluSyamaratimapi hitvA / sattvotsAhamudIrya ca manaH prasAdyaM zrutairamRtaiH // 126 // Verse 126 sAmAnyArtha - zoka, bhaya, kheda, sneha, rAga-dveSa aura aprIti ko bhI chor3akara tathA dhairya aura utsAha ko prakaTa kara zAstra - rUpa amRta ke dvArA citta ko prasanna karanA caahiye| Abandoning grief, fear, regret, affection, attachment and aversion and also displeasure, the person observing the vow of sallekhana should, with a resolute and spirited disposition, keep his mind cheerful by drinking the nectar of the Holy Scripture. 205

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Ratnakarandaka-sravakacara AhAraM parihApya kramazaH snigdhaM vivarddhayetpAnam / snigdhaM ca hApayitvA kharapAnaM pUrayetkramazaH // 127 // sAmAnyArtha - krama se kavalAhAra (dAla, bhAta Adi AhAra) ko chur3avA kara dUdha Adi snigdha peya ko bar3hAve, pazcAt krama se dUdha Adi snigdha peya ko chur3avA kara kA~jI, chAcha Adi kharapAna ko bar3hAve aura phira mAtra garma pAnI ko grahaNa kre| The person observing the vow of sallekhana should, in gradual manner, give up solid food and subsist on fatty liquids like milk, then on non-fatty liquids like buttermilk and sour beverage, and then just on hot water. ........................ 206

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Verse 128 kharapAnahApanAmapi kRtvA kRtvopavAsamapi shktyaa| paJcanamaskAramanAstanuM tyajetsarvayatnena // 128 // sAmAnyArtha - garma jala kA bhI tyAga karake zakti ke anusAra upavAsa bhI karake pUrNa tatparatA se paJcanamaskAra maMtra meM mana lagAtA huA zarIra ko chodd'e| Thereafter, abandoning even hot water he should, to the extent of his strength, observe fasting and give up his body while contemplating in every possible way on the sacred mantra that makes obeisance to the five Supreme Beings. EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha: One must meditate on this supreme mantra, of thirty-five letters, that makes obeisance to the five Supreme Beings (panca paramesthi), and having the power to purge souls of all karmic dust: Namo arihaMtANaM Namo siddhANaM Namo AyariyANaM / Namo uvajjhAyANaM Namo loe savva sAhUNaM // All deified souls in this world have attained liberation through the adoration of this mantra only. By the power of this mantra, the soul soiled with karmic mire gets sanitized and the wise gets rid of the worldly sufferings. This mantra is a friend, like no other, in the hour of need, of all souls desirous of achieving liberation. There are umpteen narrations in Jaina Scriptures that even animals who had earlier committed dreadful sins, including himsa of many living beings, have achieved heavenly abodes 207

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Ratnakarandaka-sravakacara just by listening and making obeisance to this mantra. The wise who meditates on this mantra and recites it one hundred and eight times with due concentration, observing the purity of mind, speech and body, earns the fruit of one day's fasting. Signifying propitiousness, supremacy, and protection, this collection of verses is worth reciting and contemplating: cattAri maMgalaM - arihaMtA maMgalaM, siddhA maMgalaM, sAhU maMgalaM, kevalipaNNatto dhammo maMgalaM / cattAri loguttamA - arihaMtA loguttamA, siddhA loguttamA, sAhU loguttamA, kevalipaNNatto dhammo loguttamo / cattAri saraNaM pavvajjAmi - arihaMte saraNaM pavvajjAmi, siddhe saraNaM pavvajjAmi, sAhU saraNaM pavvajjAmi, kevalipaNNattaM dhamma saraNaM pavvajjAmi // __Jain, Vijay K. (2013), "Acarya Nemichandra's Dravyasamgraha", p. 173-176. ........................ 208

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jIvitamaraNAzaMse bhayamitrasmRtinidAnanAmAnaH / sallekhanAticArAH paJca jinendraiH samAdiSTAH // 129 // Verse 129 sAmAnyArtha - jIvitAzaMsA, maraNAzaMsA, bhaya, mitrasmRti aura nidAna nAma se yukta pA~ca sallekhanA ke aticAra jinendra bhagavAn ke dvArA kahe gaye haiN| Desire to live longer, desire to die sooner, fear (of suffering in this life and the next), recollection of association with friends, and longing for future sense-enjoyments, have been termed as the five transgressions of the vow of voluntary, passionless death (sallekhana) by Lord Jina. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: jIvitamaraNAzaMsAmitrAnurAgasukhAnubandhanidAnAni // 7-37 // Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and constant longing for enjoyment. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 111. Acarya Pujyapada's Sarvarthasiddhi: Desire for life is desire to prolong one's life in order to live long. Desire for death is to long for speedy death in order to escape from pain and suffering. Attachment to friend is repeated recollection of one's sport etc. with one's former friends when they were young. Attachment to pleasure is recollecting again and again the various pleasures enjoyed in former times. Longing for enjoyment is constantly giving one's thoughts to .... 209

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Ratnakarandaka-sravakacara enjoyment. These five are the transgressions of the vow of passionless death. Acarya Amrtacandra's Purusarthasiddhyupaya: jIvitamaraNAzaMse suhRdanurAgaH sukhAnubandhazca / sanidAnaH pazcaite bhavanti sallekhanAkAle // 195 // Jain, S.A. (1960), "Reality", p. 213. Desire to live, desire to die, attachment to friends, recollection of past pleasures, and a desire for future enjoyments, are the five transgressions at the time of voluntary death (sallekhana). Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 137. 210 ......

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Verse 130 niHzreyasamabhyudayaM nistIraM dustaraM sukhAmbunidhim / ni:pibati pItadharmA sarvaduHkhairanAlIDhaH // 130 // sAmAnyArtha - dharmarUpI amRta kA pAna karane vAlA koI kSapaka samasta du:khoM se achUtA rahatA huA anta-rahita tathA sukha ke samudra svarUpa mokSa kA anubhava karatA hai aura koI kSapaka bahuta samaya meM samApta hone vAle ahamindra Adi kI sukha-paramparA kA anubhava karatA hai| A mendicant who drinks the nectar of dharma shall get freed from all sufferings and attain the endless ocean of bliss appertaining to the state of liberation (moksa), or the longlasting pleasures appertaining to the heavenly beings. EXPLANATORY NOTE Acarya Pujyapada's Istopadesa: varaM vrataiH padaM daivaM nAvratairvata nArakam / chAyAtapasthayorbhedaH pratipAlayatormahAn // 3 // It is better to observe vows and austerities that lead to birth as a celestial being than to lead a vowless life of sensual pleasures that leads to birth as an infernal being. The difference between the two can be summed up by an analogy: when two persons have to wait for the arrival of another person, one spends his time in the comfort of the shade, while the other in the heat of the sun. This is further explained: Desisting from injury, falsehood, stealing, unchastity, and attachment are the five vows. The householder observes these ........................ 211

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Ratnakarandaka-sravakacara vows partially but the ascetic to a very large extent. We know that our activities of the body, mind, and speech, when actuated by passion, result into bondage of karmas to our soul. Virtuous activity is the cause of merit (punya) and wicked activity is the cause of demerit (papa). Bondage of karmas that cause merit provides us with pleasant feeling, propitious life-span, auspicious rebirth, and high status. Although our ultimate goal is to attain liberation for our soul, but many a time we are not able to give up our desires completely. Still we restrain ourselves from undesirable activities by observing vows. In other words, we follow restraint with attachment. Such restraint is among the causes of influx of karmas leading to the celestial birth. Right belief is also the cause of influx of lifekarma leading to the celestial birth. The ultimate destination of all bhavya souls (having potential to attain liberation) is the supreme and everlasting state of knowledge, faith, bliss and power. Who in his senses would opt for this short life as a human being to be withered away in just acquiring, and then indulging in, the objects of sense-pleasures? The man well-versed in the Scripture is aware that the goal of liberation may be far away in time. Life as a human being, though short, provides a great opportunity to mould the future course of the soul for an exceedingly long period of time. As an instance, the minimum life-span in the heaven of Saudharma kalpa is a little over one palyopama and the maximum lifetime is little over two sagaropama. The term palyopama is defined in detail in the Jaina scriptures; suffice it to say here that from the worldly standards it is an exceedingly long period of time. And a sagaropama is 1015 times a palyopama! Life-spans in the hells too are very long; the maximum duration of life in the seven infernal regions is one, three, seven, ten, seventeen, twentytwo, and thirty-three sagaropama, respectively. The only way to ........................ 212

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Verse 130 rid the soul of its associated karmic filth and thus make it suitable for pious incarnations like celestial life, or birth in the regions of enjoyment (bhogabhumi), is by cheerfully accepting the observance of the vows and leading a well-regulated life. It, therefore, makes great sense to lead a seemingly difficult life of observing vows and austerities during one's incarnation as a human being. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 11-12. 213

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Ratnakarandaka-sravakacara janmajarAmayamaraNaiH zokairduHkhairbhayaizca parimuktam / nirvANaM zuddhasukhaM niHzreyasamiSyate nityam // 131 // sAmAnyArtha - janma, jarA (bur3hApA, vArdhakya), roga, maraNa, zoka, du:kha aura bhayoM se rahita, zuddha sukha se sahita, nitya-avinAzI nirvANa athavA niHzreyasa (atyanta kalyANarUpa mokSa) mAnA jAtA hai| Existence that is free from rebirth, senescence, disease, death, grief, suffering and fear, and consisting in eternal and pristine bliss is known as the state of beatitude or liberation (moksa). EXPLANATORY NOTE Acarya Nemicandra's Dravyasamgraha: NaTThaTTakammadeho loyAloyassa jANao dtttthaa| purisAyAro appA siddho jjhAeha loyasiharattho // 51 // You must meditate on the Soul that is Siddha, rid of the eight kinds of karmas and the five kinds of bodies?, knower and seer of the universe (loka) and the non-universe (aloka), having the figure of a man's body, and staying eternally at the summit of the universe. Jain, Vijay K. (2013), "Acarya Nemichandra's Dravyasamgraha", p. 182. 1 The five kinds of bodies are: the gross physical body (audarika sarira) peculiar to humans and animals, the transformable body (vaikriyika sarira) made up of fine matter capable of modification in form and stature, the projectable or assimilative body (aharaka sarira), the luminous body (taijasa sarira), and the karmic body (karmana sarira). 214

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vidyAdarzanazaktisvAsthyaprahlAdatRptizuddhiyujaH / niratizayA niravadhayo niHzreyasamAvasanti sukham // 132 // Verse 132 sAmAnyArtha kevalajJAna, kevaladarzana, anantavIrya, parama udAsInatA, anantasukha, tRpti (AkAMkSA kA abhAva ) aura zuddhi (dravyakarma aura bhAvakarma mala se rahita) ko prApta tathA (vidyAdiguNasambandhI ) hInAdhikatA se aura kAla kI avadhi se rahita jIva sukha-svarUpa mokSarUpa niHzreyasa meM nivAsa karate haiN| The souls which attain liberation (moksa) dwell in uniform and eternal bliss characterized by infinite knowledge, infinite faith, infinite energy, complete equanimity, infinite bliss, absolute desirelessness, and utmost purity (being rid of all material and psychic karmas). EXPLANATORY NOTE acarya Umasvami's Tattvarthasutra: bandhahetvabhAvanirjarAbhyAM kRtsnakarmavipramokSo mokSaH // 102 // Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas, the annihilation of all karmas is liberation1. 1 The reader's attention is drawn to the distinction between the two stages represented by the 'Arhat' and the 'Siddha'. The attainment of omniscience is described in the first sutra of this chapter, and the attainment of complete liberation in the second. Omniscience is attained on the destruction of the deluding, the knowledge-obscuring, the perception-obscuring and the obstructive karmas, in the order mentioned in the first sutra. As long as the deluding karmas are very powerful, spiritual progress is very slow if not impossible. In that condition the self is almost a slave to the karmic forces at work and is 215

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Ratnakarandaka-sravakacara 311991fichifghalalt a 1180-311 (Emancipation is attained) on the destruction of psychic factors also like quietism and potentiality. anyatrakevalasamyaktvajJAnadarzanasiddhatvebhyaH // 10-4 // Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection. tadanantaramUrdhvaM gacchatyAlokAntAt // 10-5 // tossed to and fro in the ocean of transmigration. The secret of spiritual progress lies in the ascendancy acquired with great difficulty and effort by the self over the deluding karmas. Only then does the self become the master of evil and begin to succeed in overcoming evil. It is no doubt a tough fight between the self and evil, and there may be ups and downs in this long and arduous struggle. But the undaunted and unconquerable soul carries on the battle incessantly, gradually establishes ascendancy over the forces of evil, ultimately roots out evil with the help of pure concentration and becomes the Victor. This epic story of the struggles of the soul with the forces of evil may be read with absorbing interest in the several masterpieces of Jaina literature in Sanskrit, Tamil, Kannada and other Indian languages. These fourthe deluding, knowledge-obscuring, perception-obscuring and obstructive karmas - are called destructive (ghati) karmas, as these four main types of karmas interfere with the four infinitudes described in the fourth sutra, which are the essential characteristics of the soul. The other four main types are called non-destructive (aghati) karmas, as these do not harm these four infinitudes. The self attaining omniscience becomes an Arhat, and the self attaining complete release a Siddha. There may be a longer or a shorter interval between the attainment of these two stages. That depends upon the lifetime still remaining on the manifestation of omniscience. And this may vary from soul to soul. Till the time of complete release, the Arhat is associated with the body. When the other four types of karmas are entirely destroyed, the released pure soul (Siddha) goes up to the summit of the universe and dwells there in eternal bliss. Jain, S.A. (1960), "Reality", p. 282. ........................ 216

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Verse 132 Immediately after that the soul darts up to the end of the universe. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 146-147. Acarya Nemicandra's Dravyasamgraha: NikkammA aTThaguNA kiMcUNA caramadehado siddhaa| loyaggaThidA NiccA uppAdavayehiM saMjuttA // 14 // The liberated souls (Siddha) are rid of eight kinds of karmas, possessed of eight qualities, have a form slightly less than that of the last body, reside at the summit of the universe, and characterized by permanence (dhrauvya), origination (utpada) and destruction (vyaya). Adapted from: Jain, Vijay K. (2013), "Acarya Nemichandra's Dravyasamgraha", p. 48. ........................ 217

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Ratnakarandaka-sravakacara kAle kalpazate'pi ca gate zivAnAM na vikriyA lakSyA / utpAto'pi yadi syAt trilokasaMbhrAntikaraNapaTuH // 133 // sAmAnyArtha - saikar3oM kalpakAloM ke barAbara kAla bItane para bhI aura yadi tInoM lokoM meM saMbhrAnta (khalabalI) paidA karane vAlA upadrava ho to bhI siddhoM meM vikAra dRSTigocara nahIM hotA hai| Even after the expiry of hundreds of worldly cycles of time (kalpakala) (see pages 71-72 ante), or even if a terror that has the capability to disturb the three worlds strikes, still no alteration is observed in the condition (the divine attributes) of the liberated souls. 218 ......

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niHzreyasamadhipannAstrailokyazikhAmaNizriyaM dadhate / niSkiTTikAlikAcchavicAmIkarabhAsurAtmAnaH // 134 // Verse 134 sAmAnyArtha - kITa aura kAlimA se rahita kAnti vAle suvarNa ke samAna jisakA svarUpa prakAzamAna ho rahA hai aise mokSa ko prApta huye siddha parameSThI tIna loka ke agrabhAga para cUr3AmaNi kI zobhA ko dhAraNa karate haiN| The liberated souls of the Siddha paramesthi shine, as a crestjewel on the topmost part of the three worlds*, with the radiance of gold that has been rid of all external and internal impurities. * See page 10 ante for the description of Siddha sila, the abode of the liberated souls. 219

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Ratnakarandaka-sravakacara puujaarthaajnyaishvryairblprijnkaambhogbhuuyisstthaiH| atizayitabhuvanamadbhutamabhyudayaM phalati saddharmaH // 135 // sAmAnyArtha - sallekhanA ke dvArA samupArjita samIcIna dharma bala, parijana tathA kAma aura bhogoM se paripUrNa tathA pUjA (pratiSThA), artha (sampatti) aura AjJA-rUpa aizvarya ke dvArA saMsAra ko Azcaryayukta karane vAle tathA svayaM AzcaryakArI svargAdirUpa abhyudaya ko phalatA hai| Merit earned through the adoption of pious dharma (read sallekhana) accords fruits including strength, attendants, family and enjoyment, also status, wealth, supreme dominion, and boons like heavenly abode that are amazing to the world and in themselves. EXPLANATORY NOTE Jain, Champat Rai writes: This verse describes the effects of adopting the vows, sallekhan, and others, from the point of view of material prosperity, and shows that those who practise self-control, in the true sense of the word, rise to the most enviable positions in the world and become heir to unexcelled good fortune. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 64. Thus ends the sixth part called On sallekhana - Embracing Voluntary, Passionless Death of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. ........................ 220

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Section 7 Eleven Stages (pratima) of the Householder's Conduct saptama pariccheda zrAvakapadAni devairekAdaza dezitAni yeSu khalu / svaguNAH pUrvaguNaiH saha saMtiSThante kramavivRddhAH // 136 // sAmAnyArtha - tIrthaMkara bhagavAn ke dvArA zrAvaka kI gyAraha pratimAe~ kahI gaI haiM jinameM nizcaya se apanI pratimA sambandhI guNa pUrva pratimA sambandhI guNoM ke sAtha krama se vRddhi ko prApta hote huye sthita hote haiN| Lord Jina has stated that there are eleven stages (pratima) of the householder's conduct; for sure, each stage progressively adds its own attributes to those applicable to the preceding stages. 221

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Ratnakarandaka-sravakacara samyagdarzanazuddhaH saMsArazarIrabhoganirviNNaH / paJcagurucaraNazaraNo darzanikastattvapathagRhyaH // 137 // sAmAnyArtha - jo samyagdarzana se zuddha hai, saMsAra, zarIra aura bhogoM se virakta hai, paJcaparameSThI ke caraNoM kI zaraNa jise prApta huI hai tathA aSTa-mUlaguNoM ko jo dhAraNa kara rahA hai vaha darzanika zrAvaka hai| The householder who is purified by right faith, is unattached to the world, the body and the sensual pleasures, has taken refuge at the Holy Feet of the five Supreme Beings (panca paramesthi), and is endowed with the eight fundamental virtues (mulaguna), is called the darsanika sravaka (first stage). ........................ 222

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niratikramaNamaNuvratapaJcakamapi zIlasaptakaM cApi / area ft:gen atset afazi udi afach: 11 236 11 Verse 138 sAmAnyArtha - jo zalya - rahita hotA huA, aticAra rahita pA~coM aNuvratoM ko aura sAtoM zIlavratoM ko dhAraNa karatA hai vaha gaNadharadevAdika vratiyoM ke madhya meM vratika nAma kA zrAvaka mAnA jAtA hai| The householder who is free from stings (salya), and observes the five small vows-anuvrata, together with the seven silavrata (comprising three subsidiary vows gunavrata, and four instructional vows - siksavrata) is called by the Most Excellent Votaries the vratika sravaka (second stage). EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: nizzalyo vratI // 7-18 // The votary is free from stings. Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 100. Acarya Pujyapada's Sarvarthasiddhi: That which injures is a thorn or sting. Any sharp thing which causes pain to the body is a sting. Just as the sting causes pain to sentient beings, the emotional excitement arising from karmas, which causes bodily and mental pain, is figuratively called a sting. This is of three kinds, the sting of deceit, the sting of desire for enjoyment or pleasure, and the sting of perverse attitude (wrong faith). Maya is deceit. Nidanam is desire for worldly pleasure and splendour. Mithya darsanam is wrong faith. He who is free from these three kinds of stings is called a 223

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Ratnakarandaka-sravakacara votary (urati). Now it is contended thus. 'A person is free from stings in the absence of stings, and one who observes vows is called a votary. But a person free from stings is not fit to be called a votary. For instance, a man who has a staff cannot be said to carry an umbrella.' The reply is this. The votary is one who is characterized by both the attributes, namely observing vows and being free from stings. So by merely practising vows, one cannot be called a votary, unless one is free from stings. What is meant is that, in the absence of stings, one who observes vows is a votary. For instance, a person is said to be rich in cows when he has plenty of milk and ghee. He cannot be said to be rich in cows in the absence of milk and ghee, even if he has several cows. So also, even if a person observes vows, he cannot be called a votary if he is not free from stings. Jain, S.A. (1960), "Reality", p. 200. ........................ 224

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Verse 139 caturAvarttatritayazcatuHpraNAmaH sthito yathAjAtaH / sAmayiko dviniSadyastriyogazuddhastrisandhyamabhivandI // 139 // sAmAnyArtha - jo cAroM dizAoM meM tIna-tIna Avarta karatA hai, cAra praNAma karatA hai, kAyotsarga se khar3A hotA hai, bAhyAbhyantara parigraha kA tyAgI hotA hai, do bAra baiThakara namaskAra karatA hai, tInoM yogoM (mana, vacana, aura kAya) ko zaddha rakhatA hai aura tInoM sandhyAoM meM vandanA karatA hai, vaha sAmayika pratimAdhArI hai| The householder who, standing in the kayotsarga (nonattachment with the body), does three avarta (turning round the joined palms clockwise) and one salutation each in the four directions, is rid of all external and internal attachments, performs two reverences in the sitting position (in the beginning and at the end of the samayika), maintains the purity of the three activities (of the mind, the speech and the body), and thus makes obeisance in the three times (morning, noon, and evening) of the day, is called the samayika sravaka (third stage). EXPLANATORY NOTE Jain, Champat Rai explains: Briefly put, the samayika sravaka is he who performs samayika three times a day. This consists in performing avarta (joining the palms of both hands and moving them from right to left) three times in each direction, salutation to the Tirthankaras, adoration of one or more of the twenty-four Arhantas (Gods), and the like. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 66. ........................ 225

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Ratnakarandaka-sravakacara parvadineSu caturdhvapi mAse mAse svazaktimaniguhya / proSadhaniyamavidhAyI praNidhiparaH proSadhAnazanaH // 140 // sAmAnyArtha - jo pratyeka mAsa meM cAroM hI parva ke dinoM meM apanI zakti ko na chipAkara proSadha sambandhI niyama ko karatA huA ekAgratA meM tatpara rahatA hai vaha proSadha pratimAdhArI hai| The householder who each month observes, without concealing his strength, in the prescribed manner and with due concentration, the vow of fasting at regular intervals (prosadhopavasa) on all the four specific days of the lunar month, is called the prosadha sravaka (fourth stage). 1 pAThAntara : praNadhiparaH ........................ 226

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mUlaphalazAkazAkhAkarIrakandaprasUnabIjAni / nAmAni yo'tti so'yaM sacittavirato dayAmUrtiH // 141 // Verse 141 sAmAnyArtha - jo dayA kI mUrti hotA huA apakva ( kacce ) mUla (mUlI, gAjara Adi), phala (Ama, amarUda Adi), zAka (bhAjI), zAkhA (vRkSa kI naI kopala), karIra (bAMsa kA aMkura), kanda ( aMgIThA Adi), prasUna (gobhI Adi ke phUla) aura bIja (gehU~, canA Adi) ko nahIM khAtA hai vaha sacittatyAga pratimAdhArI hai| As the embodiment of compassion, the householder who does not eat unripe ( and/or uncooked) roots, fruits, greens (leafy vegetables), stems (shoots), tendrils, bulbous root, flowery vegetables and seeds (grain), is the sacittatyaga sravaka (fifth stage). 227

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Ratnakarandaka-sravakacara annaM pAnaM khAdyaM lehyaM nAznAti yo vibhAvaryAm / sa ca rAtribhuktivirataH sattveSvanukampamAnamanAH // 142 // sAmAnyArtha - jo prANiyoM para dayAlu-citta hotA huA rAtri meM anna, peya, khAdya aura lehya ko nahIM khAtA (letA) hai vaha rAtribhuktivirata pratimAdhArI zrAvaka hai| The householder who, out of compassion for the living beings, abstains from consuming (the four kinds of food) - grains (anna, like rice and capati), drinks (pana, like water and buttermilk), savory food (khadya, like sweetmeat), and food for the taste buds (lehya, like catani and betel leaf) - after sunset, is to be known as the ratribhuktivirata sravaka (sixth stage). EXPLANATORY NOTE Acarya Amrtacandra's Purusarthasiddhyupaya: rAtrau bhunAnAnAM yasmAdanivAritA bhavati hiMsA / hiMsAvirataistasmAt tyaktavyA rAtribhuktirapi // 129 // Those who take meals at night necessarily commit himsa. Therefore, one who wishes to avoid himsa must renounce eating at night. rAgAdyudayaparatvAdanivRtti tivartate hiMsAm / rAtriM divamAharataH kathaM hi hiMsA na saMbhavati // 130 // Non observance of vows (non-renunciation) entails dependence on passions like attachment, and therefore, himsa is not thereby excluded. How can one who takes food day and night possibly avoid himsa? ........................ 228

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Verse 142 yadyevaM tarhi divA kartavyo bhojanasya parihAraH / bhoktavyaM tu nizAyAM netthaM nityaM bhavati hiMsA // 131 // If that be so, one may renounce eating food during the daytime and eat during the night; this way himsa would not be committed at all times. naivaM vAsarabhukterbhavati hi rAgo'dhiko rjnibhuktau|| annakavalasya bhukterbhuktAviva mAMsakavalasya // 132 // No, it is not so. Just as there is stronger attachment in the eating of a morsel of flesh than in the eating of a morsel of grain, in the same way, certainly, there is more attachment in eating at night than in eating during the daytime. arkAlokena vinA bhuJAnaH pariharet kathaM hiMsAm / api bodhitaH pradIpe bhojyajuSAM sUkSmajantUnAm // 133 // And, how can one who eats food without the light of the sun, albeit a lamp may have been lighted, avoid himsa of minute beings which get into food? kiM vA bahupralapitairiti siddhaM yo manovacanakAyaiH / pariharati rAtribhukti satatamahiMsAM sa pAlayati // 134 // Why to go on talking unnecessarily? A person who renounces night-eating through the mind, the organ of speech, and the body, observes ahimsa perpetually. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 83-86. ........................ 229

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Ratnakarandaka-sravakacara malabIjaM malayoniM galanmalaM pUtigandhi bIbhatsaM / pazyannaGgamanaGgAdviramati yo brahmacArI saH // 143 // sAmAnyArtha zukrazoNita-rUpa mala se utpanna, malinatA kA kAraNa, malamUtrAdi ko jharAne vAle, durgandhayukta aura glAni ko utpanna karane vAle zarIra ko dekhatA huA jo kAma - sevana se virata hotA hai vaha brahmacArI zrAvaka kahalAtA hai| The householder who perceives the body as a product of unclean matter (semen and blood), source of filth, that which oozes waste, foul-smelling, and repugnant, and, therefore, abstains from sex-indulgence is known as the brahmcari sravaka (seventh stage). EXPLANATORY NOTE Acarya Samantabhadra's Svayambhustotra: sukhAbhilASAnaladAhamUcchitaM mano nijaM jJAnamayAmRtAmbubhiH / vyadidhyapastvaM viSadAhamohitaM yathA bhiSagmantraguNaiH svavigraham // As the knowledgeable healer rids his body of the effect of poison through incantation (chanting of the mantras), O Lord Sitalanatha, you had also provided succour to your heart, infatuated by the fire of worldly desires, with the nectar-like cool water of the knowledge of the Self. 230 ( 10-2-47) In his adoration of the seventeenth Tirthankara Lord Kunthunatha, the acarya says: tRSNArciSaH paridahanti na zAntirAsA miSTendriyArthavibhavaiH parivRddhireva / ........

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sthityaiva kAyaparitApaharaM nimittamityAtmavAn viSayasaukhyaparAGmukho'bhUt // Verse 143 (17-2-82 ) The fire of lust burns the worldly beings from all sides. Indulgence in sensual pleasures does not calm down the lust but, as is the nature of the senses, intensifies it. Such indulgence is only an external palliative. O Lord! Knowing this, you became averse to the pleasures appertaining to the senses. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", p. 64-65, 111. 231

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Ratnakarandaka-sravakacara sevAkRSivANijyapramukhAdArambhato vyupAramati / prANAtipAtahetoryo 'sAvArambhavinivRttaH // 144 // sAmAnyArtha - jo prANaghAta ( jIvahiMsA) ke kAraNa sevA, khetI tathA vyApAra Adi Arambha se nivRtta hotA hai vaha ArambhavinivRtta pratimA kA dhAraka hai| The householder who, with a view to avoid injury to living beings, refrains from worldly occupations like providing service to others, farming, and trade, is called the arambhavinivrtta sravaka (eighth stage). 232 ......

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Verse 145 bAhyeSu dazasu vastuSu mamatvamutsRjya nirmmtvrtH| svasthaH santoSaparaH paricitaparigrahAdvirataH // 145 // sAmAnyArtha - daza prakAra ke bAhya parigrahoM meM mamatAbhAva ko chor3akara, nirmamatva bhAva meM lIna hotA huA jo (zrAvaka) AtmasvarUpa meM sthita aura saMtoSa meM tatpara rahatA hai vaha saba ora se citta meM sthita parigraha se virata (parigrahavirata) hotA hai| The householder who casts off attachment (or infatuation) to the ten kinds of external possessions and with a deep sense of renunciation remains engrossed and contented in the true nature of his soul, is called the parigrahavirata sravaka (ninth stage). EXPLANATORY NOTE As infatuation caused by attachment to possessions (parigraha), internal and external, gets vanquished, and as the mind becomes steady through constant practice, one becomes capable of meditating on the pure soul. Ten kinds of external possessions and fourteen kinds of internal possessions are said to be the causes of infatuation. The external possessions are (1) land, (2) houses, (3) gold, (4) silver, (5) cattle, (6) grain, (7) maid-servants, (8) male-servants, (9) clothes, and (10) utensils. The fourteen internal possessions are (1) wrong belief, (2) malesex passion, (3) female-sex passion, (4) neuter-sex passion, (5) joking, (6) zest, (7) boredom, (8) grief, (9) fear, (10) disgust, (11) anger, (12) pride, (13) deceitfulness, and (14) greed. These possessions cause the loss of equilibrium of the mind. ........................ 233

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Ratnakarandaka-sravakacara The man void of such possessions can concentrate his mind on the pure soul and attain excellent meditation. Meditation which is directed towards the pure Self is the means of self-realization. Ignorance that stupefies the faculties of perception and will must be got rid of. There should be neither attachment nor hatred towards the objects of the environment. There should be unruffled peace in thought, speech and body. Meditation attended by such circumstances manifests like the fire that destroys the rubbish heap of the karmas. Jain, Vijay K. (2014), "Acarya Pujyapada's Istopadesa - The Golden Discourse", p. 76. Acarya Samantabhadra's Svayambhustotra: ahiMsA bhUtAnAM jagati viditaM brahma paramaM na sA tatrArambho'styaNurapi ca yatrAzramavidhau / tatastatsiddhyarthaM paramakaruNo granthamubhayaM bhavAnevAtyAkSInna ca vikRtaveSopadhirataH // (78-8-888) O Lord Jina! Desisting from injury to living beings is known in this world as the Supreme Holiness. This Supreme Holiness cannot be found in hermitages which advocate even the slightest of activity (arambha) that causes pain and suffering to the living beings. Therefore, with extreme benevolence, to attain the purity of non-injury, you had relinquished both the internal as well as the external attachments, including the degrading clothes and other add-ons to the body. Jain, Vijay K. (2015), "Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara", p. 147. ........................ 234

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anumatirArambhe vA parigrahe aihikeSu karmasu vA / nAsti khalu yasya samadhIranumativirataH sa mantavyaH // 146 // Verse 146 sAmAnyArtha - nizcaya se jisakI (khetI Adi) Arambha meM athavA parigraha meM athavA isa loka sambandhI kAryoM meM anumodanA nahIM hai vaha samAna buddhi kA dhAraka anumativirata zrAvaka mAnA jAnA caahiye| Certainly, the serene householder who does not offer his approval or sanction in respect of occupations (like farming), material possessions, and worldly activities, is to be known as the anumativirata sravaka (tenth stage). 235

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Ratnakarandaka-sravakacara gRhato munivanamitvA gurUpakaNThe vratAni parigRhya / bhaikSyAzanastapasyannutkRSTazcelakhaNDadharaH // 147 // sAmAnyArtha - jo ghara se muniyoM ke vana ko jAkara guru ke pAsa vrata grahaNa kara bhikSA-bhojana karatA huA tapazcaraNa karatA hai tathA vastra ke eka khaNDa ko dhAraNa karatA hai vaha utkRSTa zrAvaka uddiSTavirata pratimAdhArI kahalAtA hai| The householder who, leaving his home, goes to the spiritual preacher in the forest, adopts vows, lives on food obtained through religious solicitation, observes austerities, and accepts only a loincloth, is to be known as the uddistavirata sravaka (eleventh stage). EXPLANATORY NOTE Jain, Champat Rai has this explanation which throws adequate light on the verse: The highest point of a householder's conduct is reached in the eleventh pratima which takes him to the door of asceticism. This pratima, called the uddista (that which has been ordered or mentioned beforehand) tyaga (renouncing) is indicative of the mental determination of the aspiringjiva to avoid accepting anything in the shape of food by special invitation or appointment. It comprises two kinds of householders: (1) ksullaka and (2) ellaka. The ksullaka wears a langoti* and a sheet of cloth, three cubits long and of a single width, but the ellaka rejects the wrapper and keeps only the langoti. They both keep a bowl, for carrying water, and a whisk of the softest *langoti - a narrow strip of cloth worn by men to hide their nudity. 236

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Verse 147 peacock feathers for removing insects from their person, books and the like, without injuring them. As regards begging, for food, a ksullaka, if he belong to any of the three higher castes should eat only what he gets from one household, but he may visit five houses, one after another if he happen to be asudra. In no case should he call at another house after getting sufficient food for the day, but should sit down and eat his repast at the place where the quantity of his daily rations is completed. While calling for food, he should not penetrate beyond the court-yard, hall or vestibule, nor ask or beckon for food, but should only wish the inmates dharma labha (may you obtain spiritual merit) and recite the namokara mantra. If he be not observed or welcomed with due respect, he should immediately depart from that place and proceed to another. In no case should he call at that house a second time that day. The ellaka also observes these rules, but he eats what is obtained from one kitchen alone. Both the ksullaka and the ellaka eat only once a day, and go out in search of food between the hours of ten and eleven in the morning. Jain, Champat Rai (1917), "Ratnakarnda-sravakachara (or The Householder's Dharma)", p. 69-70. ........................ 237

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Ratnakarandaka-sravakacara pApamarAtidharmo bandhurjIvasya ceti nizcinvan / samayaM yadi jAnIte zreyojJAtA dhruvaM bhavati // 148 // sAmAnyArtha - 'pApa hI jIva kA zatru hai aura dharma hI jIva kA hitakArI hai, isa prakAra nizcaya karatA huA zrAvaka yadi Agama ko jAnatA hai to vaha nizcaya se zreSTha jJAtA athavA kalyANa kA jJAtA hotA hai| The householder who ascertains the Truth contained in the Scripture as "Demerit (papa) is the enemy of the soul and merit or righteousness (dharma) its friend," is certainly the worthy knower of the Doctrine. EXPLANATORY NOTE Acarya Umasvami's Tattvarthasutra: zubhaH puNyasyAzubha: pApasya // 6-3 // Virtuous activity is the cause of merit (punya) and wicked activity is the cause of demerit (papa). Jain, Vijay K. (2011), "Acharya Umasvami's Tattvarthsutra", p. 80. Acarya Pujyapada's Sarvarthasiddhi: What is good and what is evil? Killing, stealing, copulation, etc. are wicked activities of the body. Falsehood, harsh and uncivil language are wicked speech-activities. Thoughts of violence, envy, calumny, etc. are wicked thought-activities. The opposites of these are good. How can activity be good or wicked? That activity which is performed with good intentions is good. And that which is performed with evil intentions is wicked. But the distinction is not based on the activities being the causes of ........................ 238

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auspicious and inauspicious karmas1. In that case, there would be no good activities at all, as good activities also are admitted to be the cause of bondage of knowledge-obscuring karmas etc. (by the Jainas)2. That, which purifies the soul or by which the soul is purified, is merit (punya), namely that which produces happy feeling etc. That which protects or keeps the soul away from good is demerit (papa), namely that which produces unhappy feeling etc. Verse 148 Jain, S.A. (1960), "Reality", p. 168-169. Acarya Amrtacandra's Purusarthasiddhyupaya: dharmaH sevyaH kSAntirmRdutvamRjutA ca zaucamatha satyam / AkiJcanyaM brahma tyAgazca tapazca saMyamazceti // 204 // These tenfold virtues (dasa-laksana dharma) are worth observing: forgiveness, modesty, straightforwardness, contentment, truthfulness, non-attachment, chastity (celibacy), renunciation, austerity, and self-restraint. Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusarthasiddhyupaya", p. 145-146. Acarya Kundakunda's Pancastikaya-Sara: rAgo jassa pattho aNukaMpAsaMsido ya pariNAmo / citte Natthi kalussaM puNNaM jIvassa Asavadi // 135 // 1 From the Jaina standpoint, intentions are all-important and not activities in themselves. And the consequences are largely determined by the intentions underlying any activity. 2 From the real point of view, it is no doubt true that all activities are undesirable as every kind of activity is the cause of influx and bondage. But from the empirical point of view there is difference. Merit leads to pleasure and demerit to pain. 239

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Ratnakarandaka-sravakacara Whenever Jiva has desires high and noble, thoughts based on love and sympathy and in whose mind there are no evil impulses towards the same, the Karmic matter that causes merit flows in as conditioned by the above mentioned springs of righteousness. tisidaM bubhukkhidaM vA duhidaM daThUNa jo du duhidamaNo / paDivajjadi taM kivayA tassesA hodi aNukaMpA // 137 // If anyone moved at the sight of the thirsty, the hungry and the miserable, offers relief to them, out of pity, then such behavior of that person is love or charity. kodho va jadA mANo mAyA lobho va cittamAsejja / jIvassa kuNadi khohaM kaluso tti ya taM budhA veti // 138 // Whenever anger, pride, deceit and covetousness, appear in the mind of a Jiva, they create disturbing emotion, interfering with calmness of thought. This emotional agitation of thought is called impure thought by the wise. cariyA pamAdabahulA kAlussaM loladA ya visayesu / paraparitAvapavAdo pAvassa ya AsavaM kuNadi // 139 // Inordinate taste for worldly things, impure emotions, hankering for and indulging in sensual pleasures, causing anguish to fellow beings, and slandering them openly or covertly; these constitute the spring of evil. saNNAo ya tilessA iMdiyavasadA ya attaruddANi* / NANaM ca duppauttaM moho pAvappadA hoMti // 140 // * pAThAntara : aTTaruddANi ........................ 240

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The different animal instincts, the different soul-soiling emotions, the tempting senses, suffering and wrath, undesirable thoughts and corruption of the faculties of perception and will; these constitute the spring of evil. Verse 148 Chakravarti Nayanar, A., "Acarya Kundakunda's Pancastikaya-Sara", p. 112-115. Acarya Samantabhadra's Aptamimamsa: vizuddhisaMklezAGgaM cet svaparasthaM sukhAsukham / puNyapApAstravau yuktau na cedvyarthastavArhataH // 95 // When pleasure and pain in oneself and in others are due to the limbs (anga) of the auspicious kind of disposition (visuddhi)1, these are causes of the influx of meritorious karmas (punya). When pleasure and pain in oneself and in others are due to the limbs of the inauspicious kind of disposition (samklesa)2, these are causes of the influx of demeritorious karmas (papa). O Lord! In your view, if pleasure and pain in oneself and in others are not due to the auspicious or inauspicious kinds of dispositions then there cannot be influx of meritorious or demeritorious karmas; these do not yield any fruit. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa", p. 148. 1 auspicious kind of disposition (visuddhi) - due to virtuous (dharmya) and pure (sukla) kinds of concentration. There are three limbs (anga) of the auspicious kind of disposition - its cause (karana), its effect (karya), and its own-nature (svabhava). 2 inauspicious kind of disposition (samklesa) - due to sorrowful (arta) and cruel (raudra) kinds of concentration. This also has three limbs - its cause (karana), its effect (karya), and its own-nature (svabhava). 241

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Ratnakarandaka-sravakacara yena svayaM vItakalaGkavidyAdRSTikriyAratnakaraNDabhAvaM / nItastamAyAti patIcchayeva sarvArthasiddhistriSu viSTapeSu // 149 // sAmAnyArtha - jisa bhavya ne apanI AtmA ko samyagjJAna, samyagdarzana aura samayakcAritra rUpa ratnoM ke karaNDabhAva (piTArApana) ko prApta karAyA hai use tInoM lokoM meM pati kI icchA se hI mAno cAroM puruSArthoM kI siddhi prApta hotI The worthy (bhavya) individual who has turned his soul into a jewel-casket of right faith, right knowledge and right conduct accomplishes, like a woman eager to choose and join her husband from among the assembled suitors, all the four objects - righteousness (dharma), wealth (artha), enjoyment (kama), and liberation (moksa)-of human effort. ........................ 242

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Verse 150 sukhayatu sukhabhUmiH kAminaM kAminIva, sutamiva jananI mAM zuddhazIlA bhunaktu / kulamiva guNabhUSA kanyakA sampunItAjjinapatipadapadmaprekSiNI dRSTilakSmIH // 150 // sAmAnyArtha - jinendra bhagavAn ke caraNa-kamaloM kA darzana karane vAlI samyagdarzanarUpI lakSmI sukha kI bhUmi hotI huI mujhe usa taraha sukhI kare jisa taraha ki kAminI (strI) kAmI puruSa ko sukhI karatI hai| vaha zuddhazIlA - niraticAra tIna guNavrata tathA cAra zikSAvrata se yukta - lakSmI mujhe usa taraha rakSita kare jisa taraha ki nirdoSa zIlavratoM kA pAlana karane vAlI mAtA putra ko rakSita karatI hai| aura vaha guNabhUSA lakSmI mujhe usa taraha pavitra kare jisa taraha ki zIla-saundarya Adi guNoM se suzobhita kanyA kula ko pavitra karatI hai| May Laksmi of right faith, the beholder of the Lotus Feet of Lord Jina, herself the land of happiness, make me happy as a sensual woman satisfies a lascivious man, protect me as a noble mother protects her child, and purify me as a girl adorned with the ornament of virtue purifies her family. Thus ends the seventh part called Eleven Stages (pratima) of the Householder's Conduct of the Ratnakarandaka-sravakacara, composed by Acarya Samantabhadra Svami. // zrIsamantabhadrAcAryaviracitaM ratnakaraNDakazrAvakAcAraM samAptam // O Ascetic Supreme Acarya Samantabhadra ! Victory (Vijay) makes obeisance to the most worshipful duo of your feet. 243

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Other sacred Jaina texts from Vikalp Printers: Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION Acharya Umasvami's Tattvarthsutra WITH HINDI AND ENGLISH TRANSLATION AcAryazrI umAsvAmI viracita tattvArthasUtra AcAryazrI umAsvAmI viracita tattvArthasatra Foreword by: Acharya 108 Vidyanand Muni Edited by: Vijay K. Jain parasparopagraho jIvAnAm Foreword by: Acharya 108 Vidyanandji Muniraj Edited by: Vijay K. Jain Published: 2011 Hard Bound Printed on Art Paper Pages: xii + 163 Size: 16 X 22.5 cm ISBN 81-903639-2-1 * Rs. 250/ Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and the next. Virtuous activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach the goal only through the threefold path of right faith, right knowledge and right conduct (ratnatraya). ........................ 244

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Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita samayasAra Acharya Kundkund's Samavasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. zrImadAcArya kundakunda viracita samayasAra Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 Hard Bound Printed on Art Paper Pages: xui + 208 Size: 16 x 22.5 cm * ISBN 81-903639-3-X Rs. 350/ As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. ........................ 245

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Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUrI viracita puruSArthasiddhayupAya Shri Amritchandra Suri's Purusarthasiddhyupaya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri-viracita Foreword by: Acharya 108 Vidyanand Muni puruSArthasiddhayupAya English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2012 * Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 191 * Size: 16 x 22.5 cm ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or Ahimsa - has been explained in detail in the book. 246

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* Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha English Translation, and Edited by: Vijay K. Jain * Foreword by: Acarya 108 Vidyanand Muni Published: 2013 * Hard Bound Printed on NS Maplitho Paper * Pages: xvi + 216 * Size: 16 x 22.5 cm Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (c. 10th century CE). It deals primarily with the Realities (tattvas) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. 247

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Foreword by: Acarya 108 Vidyanand Muni * * Acarya Pujyapada's Istopadesa - The Golden Discourse Published: 2014 Hard Bound Printed on NS Maplitho Paper * Pages: xvi + 152 * Size: 16 x 22.5 cm * AcArya pUjyapAda viracita iSTopadeza 248 By: Vijay K. Jain Acarya Pujyapada's Istopadesa - THE GOLDEN DISCOURSE ..... AcArya pUjyapAda viracita iSTopadeza Foreword by: Acarya 108 Vidyanand Muni VIJAY K. JAIN His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvathasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. ISBN 81-903639-6-4 Rs. 450/

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain A * Published: 2015 * Hard Bound * Printed on NS Maplitho Paper Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twenty-four Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. 249

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Acarya Samantabhadra's Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita Acarya Samantabhadra's AptamImAMsA Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord (aarteita) AcArya samantabhadra viracita AptamImAMsA (2aT/THIa) * Sanskrit * Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2016 * Hard Bound * Printed on NS Maplitho Paper * Pages: xxiv + 200 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acarya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syaduada) - the logical expression of reality in light of the foundational principle of nonabsolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. 250

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GENERAL INDEX Acarya Vibhavasagar 197 adharma - medium of rest 9 Adipuruana 70 Anjana, thief 40 astanga - eight limbs of right faith 18, 19 affliction(s) 31, 92, 160, 161 agama or sastra - scripture 18, 27 aghatiya or aghati - non destructive 7, 216 agurulaghutva - neither heavy nor light 8 ahara - food 175, 176, 179, 182, 184 aharaka sarira - the projectable or assimilative body 214 ahimsa - non-injury 24, 81, 88, 90, 114, 116, 139, 147, 169, 178, 194, 229 Airavata ksetra 71, 73 ajnana - nescience 82 ajiva - the non-soul 76, 199 akasa - space 8 aloka - beyond the three worlds 8 11, 71, 176, 214 amudhadrsti - freedom from superstitions 19, 35, 40 anadhyavasaya - indefiniteness 66, aharako abrahma - unchastity 83, 87, 99, 108 Acarya Amrtacandra (also, Amritachandra) 16, 27-29, 3539, 52, 67, 68, 79-81, 83-86, 90, 91, 92, 94, 95-104, 106, 110, 112, 114, 116, 124, 127-131, 133, 134, 137, 138, 144, 147, 149, 151, 159, 162, 163, 165169, 171, 173-178, 182, 183, 189, 193, 194, 210, 228, 229, 239 Acarya Amitagati 66 Acarya Kundakunda (also, Kundkund) 15, 16, 25, 54, 239, 241 Acarya Nemicandra (also, Nemichandra) 13, 16, 17, 60, 67, 207, 208, 214, 217 Acarya Pujyapada 9, 14, 30, 32, 59, 81, 82, 88, 93, 105, 119, 122, 123, 126, 132, 135-137, 148, 150, 162, 164, 170, 173, 188, 191, 197, 209, 211, 213, 223, 234, 238 Acarya Samantabhadra 14, 18, 30, 41, 69, 177, 185, 186, 230, 231, 234, 241 Acarya Subhacandra 7 Acarya Umasvami 16, 18, 68, 83 85, 88, 90, 91, 93, 95, 97, 99, 101, 103, 105, 123, 132, 148, 162, 170, 172, 188, 191, 209, 215, 217, 223, 238 ative body 91.88, 90, 67 ananta catustaya - four infinitudes 3,6 ........................ 251

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Ratnakarandaka-sravakacara Anantamati 40 anantanubandhi - most malignant class of passions 119 anantavirya - infinite power 8 anarthadanda (vrata) - (vow of) abstaining from purposeless sinful activity 113, 125-133 anrta - falsehood 83, 87, 108 anekantavada - the doctrine of manifold points of view 27, 67 anger 37, 111, 118, 119, 192, 233, 240 anima - the ability to contract one's body to a miniscule size 58,107 anivrttibadara-samparaya - advanced thought-activity 122 antaraya - obstructive karma 4, 8 anumativirata sravaka - the tenth stage of the householder's conduct 235 anumodana - giving approval 88, 151, 204 anuvrata - small vows 79, 85-88, 90, 91, 93, 95, 97, 99, 101, 103, 105, 107-110, 134, 223 apadhyana - evil thoughts 126, 129 apramattasamyata - perfect vows 122 apratyakhyana - highly malignant class of passions 119 apriya - unpleasant (speech) 92 Apta - the sect-founder 4, 18, 20, 21, 22, 23, 24, 27 Aptamimamsa 69, 241 252 apurvakarana - new thoughtactivity 122 arambha - vicious deeds 45, 232, 234 arambhavinivrtta sravaka - the eighth stage of the householder's conduct 232 arati - displeasure 5, 21 Arhantas - Gods 225 Arhat - the World Teacher 4-6, 171, 215, 216 arta (dhyana) - sorrowful concentration 241 artha wealth 57, 242 arupi - non-material 9 asamyatasamyagdrsti - vowless right belief 122 asana - staples 164 asrava - influx of karmas 48, 76, 176 atithi - guest 173, 179, 189 atithi-samvibhaga vrata - the vow of hospitality 189 atisaya - miraculous happenings 6 atman soul 33 attachment 6, 16, 21, 23, 26, 30, 31, 44, 45, 51, 59, 79, 81-83, 87, 89, 100, 103, 104, 108, 121, 124, 129, 130, 132, 151, 152, 159, 165, 179, 182, 186, 192, 193, 199, 204, 205, 209-212, 225, 228, 229, 233, 234, 239 audarika sarira - the gross physical body 214 ausadha - medicine 182, 184

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austerity(ies) 19, 26, 31, 39, 46, 54, 172, 176, 180, 182, 201, 202, 211, 213, 236, 239 avadhijnana - clairvoyance 4, 107, 176 avagahan - inter-penetrability 8 avarta - turning round the joined palms clockwise 225 avasa - shelter 182, 184 avasarpini - the aeon of degeneration 4, 71-73 avastu non-substance 69 aversion 6, 21, 29, 31, 44, 79, 81, 82, 129, 151, 182, 186, 192, 203, 205 avyabadha -undisturbed, infinite bliss 8 ayogakevali - non-vibratory Omniscient 122 ayuh - life determining (karma) 7, 8 baltapa - childish observance of austerities 54 balvrata - childish observance of Vows 54 baraha bhavana - the twelve conceptions 176 Bhagavati-aradhana 75 Bharata ksetra 4, 71, 73 Bhavadatta, setha 109 bhavanavasi- residential devas 59 bhavya-worthy, with a capacity to attain liberation 23, 64, 79, 187, 212, 242 General Index bhaya - fear 6, 21 bhoga - consumables 135, 140 bhogabhumi - regions of enjoyment 213 bhogopabhogaparimanavrata - vow of limiting consumable and nonconsumable possessions 113, 134, 142 bondage 31, 48, 66, 74, 76, 89, 126, 198, 212, 215, 239 brahmcari sravaka - the seventh stage of the householder's conduct 230 cakravarti- the king of kings 13, 28, 60-62, 64 candala - low-caste man 49, 108 carananuyoga - a limb of scriptural knowledge 75 caritra - conduct 84, 85, 122 celestial devas 6 Chakravarti Nayanar, A. 241 charity 39, 172, 173, 175, 181, 182, 184, 240 chastity 101, 102, 239 cinta - anxiety 6, 21 clairvoyance 4, 68, 107, 176 conduct-deluding 118, 159 consciousness 30, 76, 84, 201 contentment 239 dana - gift 174, 175, 181, 182, 184 darsanika sravaka - the first stage of the householder's conduct 222 253

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Ratnakarandaka-sravakacara darsanavarniya - perceptionobscuring karma 4, 8 dasa-laksana dharma - tenfold virtues 239 death 4, 6, 12, 13, 21, 42, 82, 89, 161, 176, 191-193, 195-202, 209, 210, 214 deceit (fulness) 119, 223, 233, 240 delusion 6, 16, 21, 25, 54, 67, 79, 103, 121, 122, 192 desavakasika, desavrata - vow of abstaining from activity with regard to region 143-148, 150, 151 deva(s) celestial beings 4, 6, 7, 9, 13, 18, 22, 40, 50, 58, 59, 62, 64, 71, 176, 177, 187, 196, devamudhata - folly relating to deities 19, 44 Dhanadeva, setha 108 Dhanasri 109 dharma - course of conduct, righteousness 12, 15, 36, 43, 47, 50, 57, 167, 176, 191, 194, 195, 211, 220, 237, 238, 239, 242 dharma - medium of motion 9 Dharmamrta-sagara 75, 194, 195 dharmya (dhyana) - virtuous concentration 241 dhrauvya - permanence 217 digambara - sky-clad, nude 159, 173, 182, 183 digurata 113, 114, 116-118, 123125, 144 diksa - renunciation 176 254 .... displeasure 5, 21, 205 dissociation (of karmas) 76, 176, 215 distinctness 176 divine treasures (nidhi) 60 doubt 16, 19, 25, 27, 40, 63, 65-67, 121 dravya- substance 8 dravyanuyoga 76 Dravyasamgraha 16, 17, 67, 77, 207, 208, 214, 217 duhsruti - listening to undesirable stories 126, 130 dvesa - aversion 6, 21, 81, 82 ekasana - taking one meal in a day 168 ellaka - a householder in the eleventh stage who wears only a loincloth 236, 237 falsehood 24, 25, 83,87, 91, 108, 121, 151, 204, 211, 238 fasting 31, 85, 143, 157, 164-168, 170, 171, 195, 207, 208, 226 fear 6, 21, 51, 63, 92, 99, 111, 182, 205, 209, 214, 233 flesh 110-112, 136, 229 food 14, 25, 31, 85, 90, 111, 135, 141, 143, 164, 168, 172, 173, 175-180, 182, 184, 188, 189, 195, 206, 228, 229, 236, 237 forgiveness 203, 239 fourteen jewels (ratna) 60

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ganadhara - Apostle 46, 62 garhita - condemnable speech 92 garima - the ability to make one's body extremely heavy 59 garva - pride 46 ghatiya (also ghatia, ghati) karmas - inimical varieties of karmas 4, 7, 33, 216 Gommatasara - Jivakanda 74 Gommatasara - Karmakanda 74 gotra -status- determining (karma) 7, 8 greed 51, 105, 106, 119, 123, 177, 178, 183, 233 grief 5, 21, 63, 92, 111, 205, 214, 233 gunasthana - stages of spiritual development 74, 121, 122 gunavrata - subsidiary vows 85, 86, 113, 223 guru - preceptor 18, 26, 27 gurumudhata - folly relating to preachers 19, 45 half-cycle 71-73 happiness 12-15, 48, 71, 72, 176, 243 Harivansapurana 70 heavenly beings 58, 211 helplessness 161, 176 himsa - causing injury 45, 81, 83, 87, 95, 96, 99, 108, 110-112, 128, 134, 137, 147, 151, 166, 183, 194, 207, 228, 229 himsadana - giving of things that General Index cause injury 126, 128 honey 110, 112, 136 householder 18, 19, 33, 54, 75, 84, 85, 92, 106, 107, 110, 113, 119, 120, 136, 137, 139, 147, 154, 156, 158-161, 164, 166, 167, 169, 173, 177, 185, 191-193, 195, 198, 211, 221-223, 225-228, 230, 232, 233, 235, 236, 238 icchaparimana-anuvrata 103, 134 impurity (of body) 30, 161, 176 inauspiciousness 161 infatuation 89, 103, 104, 124, 192, 203, 233 infernal being(s) 9, 56, 71, 211 influx (of karmas) 48, 76, 176, 2112, 239, 241 injury 38, 45, 81, 83, 87-90, 95, 99, 108, 121, 126, 128, 136, 137, 150, 158, 165, 192, 197, 204, 211, 232, 234 instructional vows 85, 143, 150, 164, 172, 189, 223 isitva - the ability to rule the three worlds 59 Istopadesa 14, 30, 32, 81, 82, 119, 211, 213, 234 Jain, Champat Rai 24, 25, 32, 34, 92, 116, 117, 119, 120, 138, 151, 153-155, 187, 195, 196, 202, 220, 225, 236, 237 Jain, Jaipat Singh 195 Jain, S.A. 9, 59, 74, 89, 94, 106, 255

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Ratnakarandaka-sravakacara 124, 126, 133, 135-137, 149, 150, 162, 165, 171, 173, 188, 192, 210, 216, 224, 239 Jain, Vijay K. 14, 16, 17, 27-30, 32, 35-39, 52, 54, 67-69, 80-86, 88, 90-106, 112, 114, 116, 119, 123, 124, 127-134, 138, 144, 147-149, 151, 159, 162, 163, 165-167, 169-174, 176-178, 183, 186, 188, 189, 191, 194, 208-210, 213, 214, 217, 223, 229, 231, 234, 238, 239, 241 Jaina 24, 25, 27, 29, 30, 32-34, 3941, 67, 71, 81, 115, 119, 129, 154, 176, 178, 198, 207, 212, 216, 239 Jambudvipa 4, 9, 115 Jambusvamicarita 70 janma (re)birth 5, 21 Jayakumara, prince 108 Jina - the Conqueror, the World Teacher 4, 5, 15, 25, 58, 64, 136, 168, 170, 186, 187, 192, 197, 209, 221, 234, 243 Jinendrabhakta, setha 40 jiva - the soul 8, 76, 88, 187, 198, 236, 240 - Jnanarnavah 7 jnanavarniya - knowledge obscuring karma 4, 8 jyotiska - stellar devas 59 kasaya - passions 119, 122 Kailashchandra Shastri 195 kala - substance of time 32 256 Kaloda 9 kalpa - heavenly abode 9, 13, 40, 59, 212 kalpakala - worldly cycle of time 71, 72, 218 kama - enjoyment 57, 242 kamandalu - the water-pot 182 kamarupitva - the ability to make many bodily forms simultaneously 59 karana - cause 241 karananuyoga - a limb of scriptural knowledge 71, 74 karita - causing to be done 88, 151, 204 karmana sarira - the karmic body 214 Karmaprakrti 74 karmas 4, 7, 28, 33, 48, 63, 66, 74, 118, 119, 121, 150, 159, 179, 187, 198, 200, 201, 212, 214217, 223, 234, 239, 241 karya- - effect 241 Kaundesa Muni 184 kayotsarga - withdrawal of attention from the body 152, 154, 225 kevaladarsana - infinite perception 8 kevalajnana - omniscience, infinite knowledge 4-6, 8, 69 khadya - savory food 164 kheda - regret 5, 21 krta - doing by self 88, 151, 204

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ksayika-samyaktva - infinite faith 7 ksina-kasaya - destroyed delusion 122 ksudha - hunger 5, 21 ksullaka - householder of the eleventh stage who wears a loincloth and a wrapper 236, 237 kusila - unchastity 87 laghima - the ability to make one's body lighter than air 58 Laksmi 243 Lavanoda 9 lehya or svadya - food for the taste buds 164 liberation 5, 7, 14-17, 19, 38, 52, 54, 57, 59, 63, 64, 72, 76, 79, 121, 161, 174, 176, 201, 207, 211, 212, 214, 215, 242 loka - the three worlds 8-11, 71, 176, 214 lokakasa-universe-space 9-11 lokamudhata - folly relating to worldly customs 19, 43 loneliness 176 Lord Kunthunatha 230 Lord Mahavira 4, 72, 176, 187 Lord Naminatha 186 Lord Rsabhanatha 185 Lord Suparsvanatha 30 Lord Vardhamana 3, 4 Lord Vira 4 Lower World 9, 11 General Index mada - pride 5, 18, 19, 21, 46 madhu - honey 110 madya - wine 110 Mahapurana 70 mahavrata - great vows 116-118, 120-122, 147, 176, 204 mahima - the ability to expand one's body to an extremely large size 58, 107 manahparyayajnana - telepathy 4, 176 mansa - flesh 110 mantra - sacred utterance 42, 152, 207, 208, 230, 237 Manusottara mountain chain 9 manusya - - human beings 71 marana - death 6, 21, 198, 201 matijnana - sensory knowledge 4, 176 mauna - maintaining silence 160 maya - deceit 223 meditation 26, 31, 33, 66, 70, 120, 151, 152, 155, 159, 165, 167, 176, 201, 234 Middle World 9, 11 mithya darsanam - wrong faith 223 mithyadrsti - deluded 122 mobile beings 88, 136, 137, modesty 239 moha - delusion 6, 21 mohaniya - deluding karma 4, 8 ...... 257

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Ratnakarandaka-sravakacara moksa - liberation 5, 7, 8, 17, 33, 34, 57, 63, 64, 72, 76, 120, 161, 211, 214, 215, 242 Mount Meru 9 mudhata - folly 18, 19, 43-45 muhurta - 48 minutes 7, 151 Mulacara 75 mulaguna - eight fundamental virtues 110, 113, 222 muni - ascetic 33, 41, 122, 178 nirjara - gradual dissociation of karmas 76, 176 nirvana, see moksa nirvicikitsa - freedom from revulsion 19, 29, 40 niscaya naya - transcendental point of view 17 niyama - vow for a limited time 140, 141 Niyamasara 77 non-attachment 239 Non-universe (aloka) 3, 8, 9, 11, 71, 214 old-age 5, 21, 63 omniscience 4, 5, 15, 22, 68, 69, 120, 121, 215, 216 Omniscient 13, 15, 20, 24, 27, 39, 65, 122, 202 naked(ness) 31, 173 nama -name-determining (karma) 7,8 namokara mantra 152, 207-208, 237 naraka - infernal beings 71 navadha bhakti -nine kinds of devotion while offering food to the ascetic 177 naya - particular state or mode of the object 17, 69, 81 nidanam - desire for worldly pleasures 223 nidra - sleep 6, 21 niskriya - without activity 9 nigoda jivas - subtle, unevolved, spontaneously-born living beings 111, 112 ninkanksita - freedom from worldly desire 19, 28, 40 nihsankita - freedom from doubt 19, 27, 40 Nili 108 padartha - substance 76 Pancastikayasara 77, 241 Padmapurana 70 padmasana 152-154 palyopama - an exceedingly long period of time as mentioned in the Scripture 212 pana - drinks 164 panca kalyanaka - the five most auspicious events 4 Panditapravara Asadhara 195 papa - demerit, eveil activity 48, 50, 76, 81, 83, 99, 147, 150, 212, 238, 239, 241 papopadesa - preaching of sin 126, ........................ 258

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General Index 69 127 paramaudarika sarira - most auspicious body 5 paramesthi - Supreme Being 13, 14, 22, 152, 207, 219, 222, parigraha - attachment to possessions 45, 83, 87, 103-105, 108, 134, 233 parigrahavirata sravaka - the ninth stage of the householder's conduct 233 parimitaparigraha-anuvrata - possession limiting vow 103, 105, 134 paroksa - indirect 24, 69 pasandimudhata - folly relating to preachers 45 passions 31, 37, 80, 81, 89, 95, 118 122, 130, 150, 182, 192-194, 228, Patna District 187 patra - recipient 176, 181 penance 109, 202 picchi - the feather-whisk 182, 183 piety 110, 193 posture 31, 94, 152-154, 178 prabhavana - propagation of the true path 19, 39, 41 Pradhumnacarita 70 prakamya - the ability to walk on the surface of water or swim on the surface of earth 59 pramadacarya - negligent activity 126, 131 pramana - valid knowledge 25, 68, pramattasamyata - imperfect vows 122 prapti - the ability to touch far away objects while remaining seated at one place 58 pratha - societal practice 196 prathamanuyoga - a limb of scriptural knowledge 70 pratiharya - splendours 6, 7 pratikramana - repenting for sins committed 152 pratima - a stage of householder's conduct 221, 236, 243 pratyaksa - direct 24, 69 pratyakhyana - malignant class of passions; resolving to avoid particular sins in future 118 120, 152 Pravacanasara 25, 76 preceptor 15, 18, 26, 27, 51, 171 pride 5, 18, 19, 21, 37, 46, 47, 111, 118, 119, 130, 175, 182, 233, 240 prosadha sravaka - the fourth stage of the householder's conduct 226 prosadhopavasa - fasting at regular intervals 143, 164, 165, 168-171, 226 psychic karmas 215 Puskaradvipa 9 punya - merit 76, 212, 238, 239, 241 Purusarthasiddhyupaya 16, 27-29, 35-39, 52, 67, 68, 75, 79-81, 83 ........................ 259

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Ratnakarandaka-sravakacara 86, 90, 91-92, 94-104, 106, 110, 112, 114, 116, 124, 127-131, 133, 134, 137, 138, 144, 147, 149, 151, 159, 162, 163, 165169, 171, 173-178, 182, 183, 189, 193, 194, 210, 228, 229, 239 raga - attachment 6, 21, 81, 82 Rajagriha 187 Ratnakarandaka-sravakacara 75 ratnatraya - Three Jewels - right faith, knowledge and conduct 29, 31, 36, 47, 48, 121 ratribhuktivirata sravaka - the sixth stage of the householder's conduct 228 raudra (dhyana) - cruel concentration 241 renunciation 31, 152, 176, 183, 194, 201, 228, 233, 239 Revati Rani 40 right conduct 15-17, 29, 31, 36, 37, 39, 52, 53, 75, 79, 80, 83, 112, 119, 121, 174, 242 right faith 15-19, 27-29, 31, 35-42, 49, 51-60, 62-67, 70, 79, 119122, 172-175, 222, 242, 243 right knowledge 4, 15-17, 29, 31, 36, 39, 52, 53, 65-67, 76, 77, 79, 83, 121, 174, 242 roga - sickness 5, 21 sacittatyaga sravaka - the fifth stage of the householder's conduct 227 260 sagaropama - a measure of exceedingly long (innumerable) time period 71-73, 212 sallekhana - vow of voluntary, passionless death 191-195, 197, 198, 201-203, 205, 206, 209, 210, 220 Samadhi Bhakti 197 samadhi marana - pious and passionless death 198, 201 Samadhisataka 197 samavasarana - heavenly Pavilion 7 Samayasara 15, 16, 54, 76 samayika sravaka - the third stage of the householder's conduct 225 samayika, samayika - periodic concentration 143, 150-154, 156-163, 165, 167, 225 samjvalana - gleaming class of passions 119, 120, 122 samsaya - doubt 66, 67 samsara - worldly cycle of births and deaths, transmigratory existence 4, 10, 15, 42, 45, 74, 82, 176 samyatasamyata - partial vows 122 samklesa - inauspicious kind of disposition 241 samsari jivas - the worldly souls 198 samvarastoppage of karmas 76, 176 samyagdarsana - right faith 15,

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General Index 16, 39, 52, 65, 67 samyagjnana - right knowledge 15, 16, 39, 52, 65, 79 samyagmithyadrsti - mixed right and wrong belief 122 samvakcaritra - right conduct 15, 16, 39, 52, 79, 80, 83 sarva - benefactor for all living beings 22 sarvajna - all-knowing 22 Sarvarthasiddhi 9, 59, 77, 88, 93, 105, 122, 123, 126, 132, 135, 136, 137, 148, 150, 162, 164, 170, 173, 188, 191, 209, 223, 238 sasadanasamyagdrsti - downfall 122 sastra - the scripture 18, 182 sati (pratha) - self-immolation of a widow on her husband's pyre 196, 197 Satyaghosa 109 Saudharma (kalpa) 9, 59, 212 savadya - sinful speech 92 sayogakevali - Omniscient with vibration 122 scriptural knowledge 4, 68, 70, 71, 75, 76, 176 scripture(s) 5, 10, 18, 20, 24, 25, 27, 30, 35, 37, 40, 51, 59, 65, 67, 68, 70, 72, 74-76, 81, 89, 92, 115, 140, 165, 167, 175, 182, 205, 207, 212, 238 sect-founder 18, 20 self-restraint 119, 122, 239 sensory knowledge 4, 68 Siddha - the liberated soul 5, 7, 9, 10, 13, 14, 214-217, 219, Siddha sila - the abode of the liberated souls 9, 10, 219 Siddhanta - the Doctrine 24, 119 siksavrata - instructional vows 85, 143, 150, 164, 172, 189, 223 silavrata - supplementary vows 86 small vows 79, 85, 87, 107, 109, 110, 112, 158, 223 soul 3-5, 7, 8, 10, 13, 14, 17, 23, 24, 29-33, 36, 37, 39, 54, 57, 63, 65, 67, 69, 71, 72, 74, 76, 80-82, 118, 119, 121, 122, 137, 138, 187, 196-202, 207, 212-219, 233, 234, 238, 239, 241, 242 sravaka - the householder 84, 198, 222, 223, 225-228, 230, 232, 233, 235, 236 Srenikacaritra 70 Srisena 184 srutajnana - scriptural knowledge 4, 176 stealing 83, 87, 92, 95, 97, 98, 108, 121, 197, 204, 211, 238 steya - stealing 83, 87, 108 sthitikarana - ensuring steadfastness of right faith 19, 37, 41 stoppage (of karmas) 76, 176 straightforwardness 239 stuti - praising the four and twenty Tirthankara 152 subsidiary vows 85, 113, 142, 223 suicide 192, 193, 195, 196 ........................ 261

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Ratnakarandaka-sravakacara Trilokasara 10, 13, 60, 74 trsa - thirst 5, 21 truthfulness 92, 239 sukara - the boar 184 suksmasamparaya - slightest delusion 122 suksmatva - fineness 8 sukla (dhyana) - pure Self contemplation 120 svabhava - own nature 241 svayambhu - self-enlightened 4 Svayambhustotra 30, 177, 185, 186, 230, 231, 234, sveda - perspiration 6, 21 syaduada - doctrine of conditional predications 69 taijasa sarira - the luminous body 214 tapasa - practitioner of penance 109 tapobhit - preceptor 18, 27 tattua(s) - essential principles of Reality 7, 35, 76 Tattvarthasutra (also, Tattvarthsutra) 16, 18, 68, 77, 83-85, 88, 90, 91, 93, 95, 97, 99, 101, 103, 105, 123, 132, 148, 162, 170, 172, 188, 191, 209, 215, 217, 223, 238 telepathy 4, 68, 176 Tiloyapannatti 74 Tirtharkara 3-5, 24, 40, 62, 64, 72, 152, 185, 187, 225, 230 tiryanca - plants and animals 71 transitoriness 161, 176 transmigration 7, 10, 74, 176, 216 trasa jiva - mobile beings 88 Uddayana, king 40 uddistavirata sravaka - the eleventh stage of the householder's conduct 236 udumbara fruits 110 unchastity 83, 87, 99, 108, 121, 151, 204, 211 universe - three worlds (loka) 3, 4, 7-12, 71, 72, 74, 176, 214, 216, 217 upabhoga - non-consumables 135, 140 upaguhana - charitable forbearance, being a shielder 19, 36, 40 upakarana - implement 182, 184 upasarga - calamity 194 upasanta-kasaya - subsided delusion 122 Upper World 9, 11 utpada - origination 217 utsarpini - the aeon of regeneration 4, 71-73 Uttarapurana 70 vaikriyika - transformable 107, 217 vaikriyika sarira - the transformable body 214 vaimanika - heavenly devas 59 vaiyaurtya - serving the ascetics 262

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General Index 143, 172-175, 182, 184, 188 Vajrakumara, Muni 41 vandana - devotion to a particular Tirthaokara 152 Varisena 41, 108 vasitva - the ability to control anyone 59 Vasunandi-sravakacara 75 vata-vrksa - Indian fig-tree 181 vatsalya - affection towards the followers of right path 19, 38, vratika sravaka - the second stage of the householder's conduct 223 Vrsabhasena 184 vyantara - peripatetic devas 59 vyavahara naya - empirical point of view 17 vyaya - destruction 217 wine 110-112, 136 World Teacher 4, 5, 7, 23, 27, 177, wrong faith 15, 35, 55, 119, 223 41 vedaniya - feeling producing (karma) 7,8 vibhrama - indefiniteness 66, 67 visada or soka - grief 5, 21 Visnukumara, Muni 41 vimoha - perversity 66, 67 viparyaya - perversity 66, 67 vismaya - astonishment 5, 21 visuddhi - auspicious kind of disposition 241 vitalities - life principles 88, 89, 96 vrati - votary 224 yama - vow for life 140 Yamadanda - the guard-policeman 109 Yamapala 108 yathakhyata caritra - perfect conduct 122 Yogasara Prabhrta 66 yojana - a unit of length measurement 9, 10, 115, 145 zara - old-age 5, 21 ........................ 263

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GUIDE TO TRANSLITERATION Deoanagari IAST | Devanagari IAST. Deuanagari IAST - yeo gha pa yeo na pha ese $ yo ca ba i cha bha nyeo ma eo jha ya oe na Ta yeo 4 tha ua a da sa dha sa | na sa 4 ha yiyi wi yong wa 3 hae wa yo & tha ksa A da tra wa dha jna na sra IAST: International Alphabet of Sanskrit Transliteration 264

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dharmAnurAgI zrI vijaya kumAra jI jaina, deharAdUna, ne ratnakaraNDakazrAvakAcAra kA aMgrejI saMskaraNa taiyAra karake jinavANI kI mahatI sevA kI hai| unheM merA maMgala AzIrvAda hai| maI 2016, naI dillI AcArya 108 zrI vidyAnanda muni Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that must be followed by the householder (sravaka). All efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), that lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. ISBN 81-903639-9-9 Rs.: 500/ vikalpa Vikalp Printers