Samantabhadraùs Ratnakaraõóaka-Øràvakâcàra
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1 SamantabhadraÙs Ratnakaraõóaka-øràvak âcàra with illustrative stories from PrabhàcandraÙs ñãkà Text, commented translation, glossary and five Appendices by Willem Boll ée National Institute of Prakrit Studies and Research øravaõabelagola 2010 2 Contents Preface 3 Abbreviations 7 List of Stories in alphabetic order 9 Text 10 Chapter/stanza I, 1-41 presentation of the Doctrine as right view ( dar÷ana-råpa dharma ) 11-48 I, 19 stories of A¤jana-caura, Anantamatã, Uddàyana, Revatã and Ya÷odhara 18- I, 20 stories of Vàriùeõa, Viùõukumàra and Vajrakumàra -43 II, 1-5 the Doctrine as knowledge ( j¤àna-råpa dharma ) 48-50 III, 1-44 the Doctrine as conduct ( caritra-råpa dharma ) 50-86 III, 18 stories of Màtaïga, Dhanadeva (ex-Vàriùeõa), Nãlã and Jaya 56-64 III, 19 stories of Dhana÷rã, Satyaghoùa, an ascetic, a guard and øma÷ru-navanãta 64-77 IV, 1-31 four vows of spiritual discipline ( ÷ikùà-vratàni ) 86-106 IV, 28 stories of ørãùeõa, Vçùabhasena, Kauõóe÷a and a boar ( såkara ) 97-104 V, 1-29 fasting unto death ( sallekhanà ) 106-116 Glossary 117 Index of Names and Subjects 125 Bibliography I 134 Appendix I (Nemidatta, âràdhanà-kathàko÷a 28) 149 Appendix II (âvassaya-Cuõõi II 269,11-270,11) 152 Appendix III (Haribhadra 799b 5- 800b 4 ad âvN 1550) 153 Appendix IV (Haribhadra 46b on Dasav 1,73) 154 Appendix V (Glossary of Robert WilliamsÙ Jaina Yoga ) 158 Bibliography II 198 3 Preface The duties of an exemplary øvet âmbara Jain layman were first described in the seventh Aïga, the Uvàsagadasào and later, probably in the 5th century CE., by Umàsvàti in his øràva- kapraj¤apti, which deals exclusively with the practice of laymen. Hemacandra (12th century) then set a turning point by combining the extant traditions in his Yoga÷àstra which became a model for subsequent ÷ràvak âcàra s up to the present day. 1 Winternitz divided the substitute Canon of the Digambaras, which these call their four Vedas, into legendary works such as Puràõas, cosmological works, philosophical works such as UmàsvàmiÙs Tattv ârthâ dhigamasåtra, and ritual works. Concerning the latter, Samantabha- draÙs Ratnakara aka-÷ràvak âcàra ÚManual for the behaviour of laymen which is a jewel casket,Û 2 is dealt with below. The term ÷ràvak âcàra is only used by the Digambaras and serves as a general name for the topic and as a title for a compendium of rules for house- holders. 3 There is no ÷ràvik âcàra and thus we may assume that mutatis mutandis our text also pertains to laywomen, 4 particularly as to stavana, as in vs 115, by which they express their religiosity. 5 Their religious sphere encompasses congregational and daily individual påjà, fasting, participation in festivals and pilgrimages. Laymen are not presumed to perform the same level of such daily activities as women. At present all Jain rituals are accompanied by 1 Cort 1991: 391. 2 HIL II 455. 3 Williams 1963 introduction, p. xi. This introduction to our theme, on which I have drawn more than once, can- not be designated but as exemplary. 4 Cf. Balbir 1993a: 126. 5 Kelting 2001: 24f. 4 stavan (hymn) singing. Stavan s are essential in the transmission of Jain theology among the laity. Samantabhadra was a Digambara logician, possibly a kùatriya 6 from Kàncã (Konjeevaram), who together with Jinasena and Kàrttikeya was responsible for a plethora of innovations in the rules of conduct for laymen,7 but according to Hampana (p.c.) he is believed to have been born in Utkalikà between the Kçùõà and Bhimà rivers, in the modern village of Basavana, Bàgevàói Taluk, Bijapur district in Karõàñaka. He may have lived in the 7-8th century, ac- cording to Winternitz, 8 followed by Upadhye who, in his study of Siddhasena Divàkara, 9 dis- cussed the arguments of Pt Jugalkishore Mukhtàr Úin his excellent Hindã monographÛ. 10 Upadhye rejected the latterÙs thesis of a date prior to the fifth century C.E. 11 and himself thought Samantabhadra lived about 1000 C.E., but changed his opinion later for the 2nd century C.E. (Upadhye 1929 and 1943: 70 of the Intro.).The early date, before the fifth century, was adopted by Handiqui (1944: 429 note 3), Williams (1963: 19), Folkert (1993: 22) and Wiley (2004: 183; ca. 5th century). Faddegon (1935: xiv note) following Vidyàbhåùaõa (1909: 22 and 24) supposes Samantabhadra to have flourished about 600 CE, whereas Jaini (1979: 80) dates him to the fifth century, Soni (2002: 185) to the 6th century, Fujinaga (2006: 107) to the 7th century; Hampana (p.c.) 550-625. Regrettably I could not contact Professor M.A. Dhaky. In a cultivated, chaste Sanskrit 12 Samantabhadra wrote, inter alia, a commentary (Gandha- hasti-mahàbhàùya) on UmàsvàtiÙs Tattv ârthâ dhigamasåtra, 13 and his Ratnakaraõóaka-÷ràvakâ- càra 14 Øgood behaviour of the laity leading to the jewel casketÙ (the three jewels are right faith, right knowledge, right conduct), also called Upàsakâdhyayana, which is the earliest Dig- ambara work on lay conduct. It was probably first published in Bombay, 1905 in the Sanàtana Jaina Granthamàlà No 1; also in Bombay, a year later, an edition by Pannàlàl Baklival, Nàthuràm PremãÙs mentor, came out; then in Arrah, 1917, another one by Champat R. Jain 6 Williams 1963: 19. 7 Williams 1963: 51 and 174. 8 HIL II 459. Also Lienhard 1984: 136. 9 Upadhye 1971: *50f., cf. note on vs 9 below. 10 Upadhye 1964: introduction 13. Upadhye 1971: *54 dates RK to about 1000 C.E. 11 In P: Introduction, 115ff., esp. 142. Jaini 1979: 80 places Samantabhadra in the fifth century. 12 Thus Upadhye 1943: Introduction 110 and 1964: Introduction 118. For metrical anomalies, however, see the English index. 13 However, Gandhahasti may be an alias of the eight century scholiast Siddhasenagaõi who wrote a vçtti on UmàsvàtiÙs Svopaj¤abhàùya. Writers ascribing the Gandhahasti-mahàbhàùya to Samantabhadra belong to the 12 th and 14 th century (Nagarajaiah 2008). 14 Upadhye, 1971: *36 questions SamantabhadraÙs authorship of RK and, on p. *54, he holds it to be the work of another Samantabhadra than the author of the âptamãmàsà whom he calls the first S. − Williams 1963: 19 does not agree with Hiralal Jain that RK is based on works of Kundakunda. 5 with an English paraphrase (more or less a translation of PrabhàcandraÙs Sanskrit ñãkà )15 intended for the Jain layman, 16 and in 1925 one by Nàthåràm Premã, together with the text of this commentary and a Hindã version. 17 In Bijnor, 1931 an edition appeared as vol. 9 in the Library of Jain Literature, and in Sholapur, 1960 one by Jãvaràja Gautamacanda Do÷ã with SadàsukhajãÙs Hindã Vacanikà and Maràñhã Anuvàda in the Jãvaràj Jaina Series no 1, reprinted in 2008. Pann ālā l Vasant edited text and īkā with his explanations in Hindi in the Y ugavīra Granthamālā 2 (Varanasi, 1972). 18 Of Champat JainÙs edition, the Hindigranth Karyalay claims to have published a second edition in 2006, but actually this nicely printed 47 page booklet contains only occasional textual differences, and a Hindi translation by Dr Jaykumar Jalaj. The Vãra Sevà Mandira, Dariyàganj, published an edition in Delhi,19 and in the web under: www.jaingranths .com/ manuscript.asp?id=304&i=1 an edition by muni Bharatsàgar with a Hindã ñãkà by the nun âdimatã màtàji appeared, published by the Bharatavarùãya anekànta vidvad pariùat in Sonàgir (1985) 20 as Vimalasàgar Hãraka jayantã prakà÷ana màlà 64. The following text is based on that of PremãÙs, which also mentions variants in footnotes. The commentary is also necessary for the correction of misprints in the text, such as ruõànàm 15 In his Preface, p. iii, Champat Jain admits his ignorance of Sanskrit and states that his English rendering was made with the aid of the Hindi version published by the Jaina Grantha Ratnakar Karyalaya of Bombay in 1914, the excellence of which he praises (though he was unable to judge it, not knowing Sanskrit); it was not available to the present author. 16 Reprinted in Bijnor, 1931, by the Jaina Parishad Publishing House (p.c. Mrs S. Kirde). The original differs from the internet version 2006 ( www.jainheritagecentres.com ) by H.P. Nitin; both have many mistakes. In his Preface, Jain 1931: VIf. mentions various legends about Samantabhadra of which, however, he does not state the source and which, therefore, have not been repeated here. Williams 1963: Introduction xv writes of Jain: ÚIn India in the twenties and thirties a group of Digambara propagandists headed by Jagmandarlal Jaini and Champat Ray Jain produced ( …) editions of works such as the Ratna-karaõóa and the Puruùàrtha-siddhy-upàya, coupling them with English translations of no high merit in which a modern interpretation often disfigures the sense of the original.Û 17 Velankar 1944: 326. Beside their edition of the present text, Nàthåràm Premã and Jugalki÷or Mukhtàr edited many other texts and Hindi treatises which are long out of print now and practically unobtainable. It is therefore very regrettable that the exemplars in PremãÙs book house in Bombay were lost after his death, when the building was flooded during a monsoon, so that reprints are now difficult. Furthermore, there is also the issue of dwindling interest in India itself since the forced abdication of the princes who often acted as sponsors. 18 As Pannàlàl Vasant apparently made himself properly familiar with the text and read the MSS more carefully (on p. 24 he supplied a whole line overseen by Premã), his edition is often better than PremãÙs. Variants are given in the critical apparatus with the MSS they are found in but they are not always mentioned, as, e.g., on p.