Ratnakaranda Shravakachara is one of the great masterpieces of Acharya Samantabhadra-an eminent scholar of Jaina philosophy who flourished in the second century. It has been widely recognized as one of the most authoritative scriptures in the hierarchy of Jaina scriptures.

Containing 150 verses, this outstanding treatise of Jainism outlines the major tenets for the lay practitioner and the householder. The translation and annotation as well as the critical, analytical introduction places the text in contemporary circumstances.

The book will be an indispensable reference work for scholars and students of Indian philosophy and religion, particularly Jainism. It would be extremely useful for Jaina practitioners in their daily lives.

Jagdish Prasad Jain

(1930-2019) was the Founder of Jain Mission and Editor of Jain Agam. He was formerly a Diplomat/Adviser, Indian Mission to the United Nations, New York, USA; Deputy Director. Ministry of External Affairs, Government of India; and Professor at Jawaharlal Nehru University, New Delhi. He devoted himself to the study of Jainism for over three decades and was well versed in Sanskrit and Prakrit. He has published numerous articles in national and international journals and lectured extensively in India and the United States, including at the Conventions of the Federation of Jain Associations in North America (JAINA), and the Jain Center of North California.

Dr. Jain has published nearly a dozen books on Jainism, including Fundamentals of Jainism (2005), which was adjudged the best book on Jain religion and philosophy in January 2004 in an all-India competition. His other publications include Salvation through Self Discipline: Niyamsara of Kundakunda (2005), The Enlightened Vision of the Self: Svarupa Sambodhana of Akalanka (editor, 2005). The Art and Science of Self-Realization: Purusharthasiddhyupaya of Amritachandra (2007), The Essence of Jain Scriptures. Pravachanasara of Kundakunda (editor, 2015) and Perspectives in Jainism (2017).

Ratnakaranda Shravakachara (RKS) is one of the foremost, lucid and most venerable texts of Jainism by Samantabhadra one of the greatest and most prominent of Jaina acharyas who flourished in the second century A.D. It presents a concise and complete code of conduct for the moral and spiritual life of the householder. Though it is primarily written from the layman's point of view, it is of wider importance as it delineates the religion of man and provides a systematic exposition of the basic tenets of dharma.

The translation and explanation of Ratnakaranda Shravakachara is primarily based on the one that Champat Rai Jain has made available to us. However, he frankly acknowledges his "ignorance of the language of the original text", i.e. Sanskrit and his reliance on only one Hindi translation of the original text.

Although Champat Rai Jain is an outstanding scholar and a zealous exponent of Jain religion and philosophy, I have found that at a number of places, his translation and explanation does not conform to other authentic translations of this work in Hindi. For instance, the seven qualities of a good donor described by Champat Rai in explanation of RKS verse 113 does not tally with those of Pandit Sadasukhdasji Kasliwal or Acharya Gyansagarji. Similarly, Champat Rai Jain's translation and explanation of the four kinds of knowledge (jnana) in RKS verse 117 is quite off the mark. I have, therefore, deemed it necessary to modify or revise Champat Rai Jain's translation and explanation on the basis of the two Hindi translations of Acharya Gyansagarji and Pandit Sadasukdasji Kasliwal and their commentary as well as utilizing my own knowledge of Sanskrit so that the translation of Ratnakaranda Shravakachara conforms to the original text.

According to Panchastikayasara (PKS 107-108) firm conviction in the nine categories or principles of life, comprising of the Self, the non-Self, righteousness (punya), sin (papa), inflow of karmas (asrava), etc., as revealed by Jina is vyavahara (other-referential) samyak-darshan (enlightened view), firm conviction in the true nature and importance of the Self is nishchaya (internal, self-referential) samyak-darshan.

While external, secondary, subsidiary or auxiliary causes (nimitta karana) may or may not result in the accomplishment of the desired objective, the internal, substantial or the primary cause (upadana karana) necessarily leads to the attainment of the purpose, in this case samyaktva. The primary cause, of course, is the Self. In his works, Kundakunda undoubtedly assigned greater importance to nishchaya samyak darshan, but vyavahara samyak darshan is not considered as insignificant or a matter of no consequence.

If one does not engage himself in reverence, attributes of arahant, etc., the study of scriptures, etc. auspicious (shubha) activities vyavahara samyak darshan, one will obviously indulge in inauspicious, unwholesome, sinful thoughts and activities because the empirical Self cannot remain without some thought(s) or performing some activity or the other. Therefore, vyavahara samyaktva, even though external, supporting factor, subsidiary or auxiliary cause (nimitta karana) of liberation, helps one to renounce in auspices and sinful acts, and enables one to proceed to acquire nishchaya samyaktva, as it is the means (sadhan) of having nishchaya samyak darshan. However, one should keep the objective of liberation in mind and not remain satisfied or stuck in the vyavaharasamyaktva.

**Contents and Sample Pages**