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7.0.b
Ratnakara dar vak c ra is a work of crya Samantabhadra of about second third c.A.D. It is basically a code of conduct prescribed traditionally to a householder. The correct definition of Dharma has been provided in the Text. In fact, the author showed a path as to how the householder should lead a life. This is the unique feature of this text as it is exclusively devoted to the conduct of householders only. Accordingly Ratnakara dar vak c ra is also called Up sak dhyayana. It consists of 150 verses in Sanskrit and is divided in five chapters as follows:
Chapter
1.
2.
3.
4.
Ratna Kara dar vak c ra
Prof. Bhagchandra Jain
5.
Subject
Right belief /samyakdar ana
Right knowledge
Right conduct
Sik vratas or vows to enhance the effectiveness of minor vows described in chapter 3.
Sallekhan and eleven stages of householder's stages of spiritual purification.
Prabh candra in Sanskrit wrote its most prominent commentary and the same had been translated in Hindi by Dr Panna Lal. A number of other commentaries, like by Sadasukh Lal etc are also popular amongst Jain households who study it literally on a daily basis and repeatedly. There is also a Kannada commentary where about 50 verses from other sources are included. The text is also there divided into seven chapters.
The background of the Ratnakara dar vak c ra is to foster understanding of religion in perspective of humanistic approach. Religion is the main source of encouragement to all who share the spirituality of enlightened teachers and their vision of humanity as one global family and the earth as one homeland. This humanitarian concept created awareness in the society particularly the under privileged and down trodden groups or classes for protection and development.
I shall highlight the important features of Jainism in general and the principles of human life in particular along with its positive contribution to human life concerned with the comprehension of rich heritage of social, cultural, religious, spiritual and human values in the light of Ratnakara da r vak c ra of c rya Samantabhadra. Its antiquity, esoteric philosophy and spirituality, ritualistic aspects in practice, literature, language and culture will manifest its contribution to the human values. Jainism is therefore called rama ism. Samantabhadra nicely dealt with the principle of humanity and human rights in the Ratnakara dar vak c ra on the basis of old Jain tradition. Apparently the works of c rya Kundakunda and Um sw mi have affected his thinking.
Meaning of rama ism
Samantabhadra used the word rama a in the Ratnakara dar vak c ra. Accordingly, we can state that Jainism is one of the most ancient religions based on non-violent and humanitarian approach towards all beings. It is an indigenous religion originated and developed on Indian soil with a profound progressive attitude and judicial understanding and philosophical indispensable necessities of the time. Jinas and Trtha karas who conquered the senses and worldly desires and attained the perfect knowledge and eternal happiness through observing the right asceticism for welfare of all animate. They are the builders of the ford, which leads across the ocean of suffering. They taught moral causation stating that have a humanitarian attitude and exhaust the bad actions of past by severe practices and asceticism. The only persons who can be helpful advisors in this sphere are those who have reached to a stage of complete moral perfection. Their religion is called Jainism and its followers are called Jains. In early period they were called rama as (Ascetics) and their tradition is named as rama ika tradition.
Sama a which means- equanimity, self-control, and rama a means strive. There is no spiritual improvement without persistent and sincere efforts in the right direction. This has been mentioned in the P li Tripi aka and its commentaries at length. Jain asceticism is not a self-torturing religion, but it
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