Acharya Kundakunda - Book Summary

Here is a comprehensive summary of the provided Jain text about Acharya Kundakunda in English:

Acharya Kundakunda: A Preeminent Jain Scholar and Philosopher

Acharya Kundakunda holds a foremost position among Indian thinkers and authors. Through his extensive literary contributions, he endowed Indian culture with philosophical and spiritual thought and practice. He is renowned throughout Indian literature as a great scholar of the Prakrit language and the author of seminal doctrinal texts in this language. Kundakunda is revered at the commencement of auspicious rituals. His mention as an auspicious figure follows that of Lord Mahavira, the last Tirthankara, and his chief Ganadhara, Gautama Indrabhuti. A verse states: "Auspicious is Lord Vira, auspicious is Ganadhara Gautama, auspicious is Acharya Kundakunda, may Jain dharma be auspicious." This highlights his immense influence, placing him as a first and exceptional Acharya among thousands over the past two thousand years. Subsequent authors have respectfully remembered him in their works. Moreover, inscriptions specifically mention his extraordinary scholarship, unparalleled asceticism, wondrous conquest of the senses, and the great powers (riddhis) he possessed. According to pattachalis (lineages), he took monastic vows at the age of eight and spent his entire life in asceticism and rigorous spiritual practice. He lived for eighty-four years, during which he engaged in deep contemplation, reflection, and literary creation.

Scholars have extensively debated the precise period of Kundakunda's life. Late Pt. Jugal Kishore Mukhtar, citing numerous proofs, places him in the first century Vikram era. The available pattachali of the Mul Sangha also supports this timeframe (Vikram Samvat 49). Dr. A.N. Upadhye, after thorough examination of all accepted timelines, has determined his existence at the beginning of the Christian era.

Literary Works and Prakrit Language

Kundakunda chose Prakrit from among the three ancient Indian languages (Prakrit, Pali, and Sanskrit) for his writings. Prakrit was the vernacular language of the time, and he aimed to convey his thoughts to the common people. Furthermore, since ancient texts like the Shatkhandagama and Kashayapahuda were composed in Prakrit, he inherited a long-standing tradition in this language. Therefore, he composed all his works in Prakrit, specifically Shauraseni Prakrit, which was later adopted by subsequent Acharyas of the Digambara tradition. Acharya Kundakunda holds a paramount position among the creators of Prakrit literature, having written more in Prakrit than any other scholar. It is said that Kundakunda authored 84 Pahudas (Prakritas – treatise-like works) and a vast commentary on the divine text 'Shatkhandagama' by Acharyas Pushpadanta and Bhutabali. Though much of this corpus is no longer available, the surviving works enrich and illuminate Jain literature.

Key Works and Their Summaries:

Pravachanasara: This work has three sections: Jnana (Knowledge), Jneya (The Knowable), and Charitra (Conduct, specifically monastic conduct). It provides a thorough understanding of Jain philosophy. Two Sanskrit commentaries exist: one by Acharya Amritachandra and another by Acharya Jayasena. The number of verses varies between the commentaries (275 according to Amritachandra and 317 according to Jayasena), possibly due to variations in manuscript copies. Amritachandra's commentary is in prose and verse, and is considered profound and complex, while Jayasena's is purely in prose, simpler, and includes quotes from earlier Acharyas.
Panchastikaya: This text consists of two sections: Shad-dravya-Panchastikaya (The Five Existences of Six Substances) and Nava-Padartha (Nine Categories). Both Amritachandra and Jayasena have provided Sanskrit commentaries. The first section has 104 verses, and the second has 68 (Amritachandra) or 69 (Jayasena), totaling 172 or 173 verses. The variation is again attributed to manuscript differences.
Samaysara: This work comprises ten sections covering topics from the nature of soul and non-soul to karma, influx, cessation, bondage, liberation, pure knowledge, and Syadvada. The final section, Syadvada, is attributed to Acharya Amritachandra, who added it to help readers understand the self (atma) from the perspectives of both absolute (Nishchaya) and conventional (Vyavahara) modes. Amritachandra also composed beautiful and profound kalasha verses for each verse of Samaysara, which are considered the crowning glory of Kundakunda's work and have been published separately as 'Samaysara-Kalasha'. Samaysara, also known as Samaya Praabhuta, is filled with profound philosophy and contains 415 verses. Its translations into Hindi and other languages attest to its popularity.
Niyamasara: This text contains 12 sections and 187 verses. It has a Sanskrit commentary by Padmaprabh Maladharideva, which not only clarifies the original text but also includes verses from other authors. Like Samaysara, it expounds on the nature of the soul and is equally beneficial for those seeking liberation.
Darshana-Pahuda: This work discusses right faith (Samyakdarshana) in 26 verses. Several of its verses are highly memorable, emphasizing the paramount importance of right faith for spiritual progress and liberation. It states that those who are deprived of right faith are truly fallen, as liberation is impossible without it. Even those who are knowledgeable in scriptures but devoid of right faith wander in the cycle of birth and death. Likewise, those who perform severe penances for millions of years without right faith do not attain liberation. Kundakunda underscores the significance of right faith and emphasizes its attainment for both the knowledgeable and the ascetic.
Charitra-Pahuda: In 44 verses, this work elucidates right conduct (Samyakcharitra), the third pillar of the path to liberation, which illuminates human life.
Sutra-Pahuda: With 27 verses, this text highlights the importance of faultless speech (Sutra) and the necessity of adhering to it.
Bodha-Pahuda: Containing 62 verses, this work describes the 11 points essential for liberation.
Bhava-Pahuda: This extensive work of 163 verses vividly explains the purification of mental states (Bhavas).
Moksha-Pahuda: Comprising 106 verses, this text defines the nature of liberation and expounds on the three states of the soul: Bahiratman (outward-focused soul), Antaratman (inner-focused soul), and Paramatman (supreme soul).
Linga-Pahuda: In 22 verses, this work discusses the essential "linga" (sign or guise) for liberation, which is of two types: material and internal (bhava).
Shila-Pahuda: With 40 verses, this text describes virtues (Shilas) such as compassion, control of senses, and self-restraint as conducive to liberation, while identifying desires and attachments as causes of bondage and suffering.

These eight "Pahudas" are collectively known as Ashta Pahuda, and the first six have Sanskrit commentaries by Shrutasagar Suri.

Baras Anupeksha: This work presents the 12 reflections (Anuprekshas) that generate detachment, elaborated in 91 verses.
Siddha Bhakti: In 12 verses, this text describes the nature of the Siddhas (liberated souls) and devotion to them.
Shruta Bhakti: With 11 verses, this work extols devotion to Shruta (scriptural knowledge).
Charitra Bhakti: This work, in 10 Anushtup verses, offers a glimpse into the five types of conduct.
Yogi Bhakti: In 23 verses, it describes the various stages of yogis.
Acharya Bhakti: Ten verses praise the virtues of an Acharya.
Nirvana Bhakti: With 27 verses, it delineates the nature of Nirvana (liberation) and praises the Tirthankaras who have attained it.
Panchaguru Bhakti: A short work of seven verses, it describes devotion to the five supreme beings (Panch Parmeshthis).
Thossami Stuti: Eight verses praise the twenty-four Tirthankaras, starting with Rishabha.

In addition to these, some scholars attribute 'Ratnasara' and 'Mulachara' to Kundakunda.

Kundakunda's Contributions:

A deep study of Kundakunda's extensive literary works reveals several significant contributions:

Literary Innovations: As mentioned, all of Kundakunda's available works are in Prakrit. While Prakrit literature primarily uses the Madhy-chhanda (Arya Chhanda), Kundakunda's Prakrit works uniquely employ Anushtup and Upajati meters in addition to the Arya meter. This metrical diversity adds beauty and enjoyment for the reader. Examples of these meters are cited. Even though he incorporated a mantra from the Shatkhandagama, the diversity of meters is not diminished. His works also showcase a variety of poetic figures of speech (alankaras), enhancing their literary value.
Philosophical Contemplation: Kundakunda's philosophical thought is deeply rooted in scriptures, direct experience, and logical reasoning. When he considers any subject, his analysis is grounded in both doctrine and philosophy. In Panchastikaya, he defines substance (dravya) as that which exists and possesses production, decay, and permanence. He further defines substance as the substratum of qualities and modes (paryayas). The first definition highlights the threefold nature of substance, while the second establishes it as a collection of qualities and modes, demonstrating the manifold nature of all things through Syadvada (the doctrine of maybe or conditional predication) and sequential anekanta. These definitions have been adopted by later Acharyas like Griddhpichha. Kundakunda's further philosophical contribution lies in his expansion of the scriptural "Syad asti" (It is, in a way) and "Syad nasti" (It is not, in a way) to seven modes (bhangas), asserting that all substance can be described through seven modes. This concept guided Acharyas like Samantabhadra, who further developed and expounded upon the 'Sapta-bhangi' (Seven-limbed Syadvada) in texts like Aptamimamsa and Svayambhustotra.
Essential Thought: All of Kundakunda's available works are replete with essential insights. The detailed and extensive exposition of the pure soul in Samaysara and Niyamasara is unparalleled. The classification of the soul into Bahiratman, Antaratman, and Paramatman (as found in Moksha-Pahuda) is not found in earlier texts. Other significant contributions include the description of the eight limbs of right faith (Samaysara 229-236), the assertion that even one possessing vast scriptural knowledge with even a trace of attachment is not knowledgeable of their own self (Panchastikaya 167), the refutation of extreme views on karma bondage as sectarian (nayapaksha) and the integration of both perspectives as the true Samaysara (Samaysara 141-143), and the statement that even a Tirthankara cannot attain liberation if clad in garments (Darshana-Pahuda 23).
Welfare-Oriented Vision: Kundakunda's perspective emphasizes the importance of virtues over external factors like the body, caste, or lineage (Darshana-Pahuda 27). His works thus pave the way for the well-being and upliftment of all humanity.