Acharya Kundkund Aur Unki Krutiya

Here's a comprehensive summary of the provided Jain text, "Acharya Kundkund aur Unki Krutiya" by Dr. Prabhavati Choudhary:

Acharya Kundkund and His Works: A Comprehensive Overview

This article, authored by Dr. Prabhavati Choudhary, a Senior Assistant Professor in the Sanskrit department at Jai Narain Vyas University, provides an in-depth introduction to Acharya Kundkund and his significant contributions to Jain literature, particularly within the Digambara tradition.

Significance and Reverence for Kundkund:

Acharya Kundkund holds a paramount position among Digambara Jain acharyas. His works are considered akin to scripture, and while the study of texts like Shatkhandagama and Kashayapahuda might be limited, Kundkund's own compositions are widely studied by practitioners. Even followers of Shrimad Rajchandra among the Shvetambaras recognize Kundkund's works as scriptural. His writings are primarily spiritual and emphasize Nishchaya Naya (the ultimate, intrinsic perspective) over Vyavahara Naya (the conventional, external perspective). They offer spiritual descriptions of the six substances (Shad Dravya) and nine realities (Nav Tattva).

Kundkund is held in such high esteem that he is invoked in auspicious verses, placing him alongside Lord Mahavir and Gautam Gani as a source of auspiciousness. Poet Kavi Vrinda praises him in his verses, stating that no acharya like Kundkund has existed, nor will exist. A popular belief suggests that Kundkund visited the Videha region and attained the essence of the soul from the divine sermon of Simandhar Swami.

Identity and Appellations of Kundkund:

Acharya Kundkund is known by several other names. Jayasenacharya, the commentator on Panchastikaya, mentions names like Padmanandi. Shrutasagar Suri, the commentator on Shat Prahruta, lists five names: Padmanandi, Kundkundacharya, Vakragrivacharya, Elacharya, and Gridhpicchacharya. An inscription from Vijayanagar (around 1386 CE) associated with the Nandisangha also mentions these five names. However, other inscriptions primarily refer to him as Padmanandi or Kondakunda. An inscription on Chandragiri mountain extols his virtues, highlighting his far-reaching fame and his role in establishing scriptural authority in Bharatkshetra.

Indranandi Acharya identifies Padmanandi as being from Kundkundpur, which is why some inscriptions at Shravanabelagola refer to him as Kondakunda. P.V. Desai, in 'Jainism in South India,' notes a place called Konakundal about 8 miles south of Guntakal railway station, whose ancient name in inscriptions is 'Kondunde'. This is likely Kundkundacharya's birthplace.

Notable Life Events and Nicknames:

Kundkund was a great ascetic and possessed many spiritual powers (Riddhis). Legends attribute several significant events to his life, including:

1. Visiting Simandhar Swami's divine assembly in the Videha region and returning with spiritual knowledge.
2. Embarking on a journey to Girnar with a sangha of 594 ascetics and engaging in debates with the Shvetambara sangha.
3. His picchika (broom) falling on the way to Videha, leading him to adopt the pinchi (tail feather) of a vulture, thus earning him the name Gridhpicchacharya.
4. His neck being bent due to extensive study, resulting in the name Vakragriva.

Dating of Kundkund:

There is a difference of opinion among scholars regarding Kundkund's exact time period. Dr. A.N. Upadhye, after reviewing various opinions in the introduction to Pravachanasara, concludes that Kundkund lived at the beginning of the first century CE. However, scholars like Prof. M.A. Dhaki place him in the seventh century CE.

Works of Kundkund:

Kundkund is a preeminent author in Shauraseni Prakrit literature, and all his works are in this language. His major philosophical treatises are:

1. Pravachanasara: A vast text, considered a key to understanding Jain philosophy.
2. Samayasara: Another monumental work central to Jain thought.
3. Panchastikayasangraha: A foundational text for understanding Jain cosmology.

Other significant works, also considered spiritually important, include: 4. Niyamasara 5. Ashta Pahuda (comprising eight pahudas: Darshana Pahuda, Charitra Pahuda, Sutra Pahuda, Bodha Pahuda, Bhava Pahuda, Moksha Pahuda, Shila Pahuda, and Linga Pahuda) 6. Barasanupeksha 7. Bhaktisangraha

The text of Ratnasara is also attributed to Kundkund, but scholars like A.N. Upadhye express doubt due to variations in verses, repetition of ideas, presence of Apabhramsha verses, and mentions of lineages and congregations.

Detailed Analysis of Key Works:

• Pravachanasara:

  • Divided into three Shrutaskandhas (sections of scripture).
  • The first section, Jñana Tattva Prajñapana, expounds the blissful nature of the soul's knowledge, emphasizing a fervent aspiration for Kevaljñana (omniscient knowledge). It describes Kevaljñana as blissful because all obstructive karmas have been destroyed.
  • The second section, Jñeya Tattva Prajñapana, deals with the soul's own time (Svasamaya) and the time of others (Paramasama), and discusses the six substances. It highlights the soul's distinctiveness from others, asserting that in the cycle of bondage or liberation, the soul is the sole doer, karma, and fruit, having no connection with anything external. It emphasizes that all worldly substances are characterized by origination, decay, and permanence. The descriptions of the pure soul's realization and focused meditation are profound and capable of leading high-level aspirants to self-realization.
  • The third section, Charananuyoga Sūchaka Chūlikā, illustrates the naturalness of the external and internal actions of an ascetic. It logically explains initiation rituals, natural state, inner and outer detachment, balanced diet and behavior, and the conduct of an ascetic. The purity of conduct, both internal and external, with the self-substance as the primary goal, is described in a manner rarely found in other scriptures.

• Samayasara:

  • The first verse indicates that Kundkund's intended title was Samaya Pahuda.
  • The term 'Samaya' is derived as that which knows and proceeds towards unity in substances. The soul is 'Samaya,' and 'Pahuda' signifies excellence or a scripture.
  • The text has ten sections, including a preliminary section on auspicious beginnings, the scripture's pledge, and the nature of one's own and others' time. It also clarifies pure and impure Nayas.
  • The Jeevajeevadhikara describes the soul's eternal connection with the non-soul and how it mistakes external activities as its own, leading to ego. It further elaborates on pure/impure, definite/conventional Nayas.
  • The Kartri-Karmadhikara details the soul's ego and its attachment to happiness and sorrow based on external circumstances.
  • The Punya-Papa Adhikara warns the soul seeking liberation against the temptations of virtue, stating that both good and bad actions bind one to the cycle of rebirth.
  • The Amra Adhikara discusses the futility of the soul's worldly state and the desirability of its liberated state.
  • The Samvara Adhikara defines Samvara (cessation of influx) not just by the traditional methods (gupti, samiti, dharma, etc.) but as discriminative knowledge (Bheda-vijnana).
  • The Nirjara Adhikara explains that Nirjara (shedding of karma) follows Samvara. A right believer, through right knowledge and detachment, becomes free from karmic fruits and does not bind further karma. It elaborates on the eight limbs of right faith.
  • The Bandha Adhikara identifies attachment (Raga) as the primary cause of bondage. The right believer, understanding and removing the causes of bondage, attains a state of freedom.
  • The Moksha Adhikara defines liberation as the soul's freedom from all karmas, emphasizing right knowledge, faith, and conduct.
  • The Sarva Vishuddhi Jñana Adhikara focuses on the soul's infinite qualities, with knowledge being its primary attribute.
  • Amritchandracharya appended Syadvadadhikara and Upaya-Upayeya Bhava Adhikara to his commentary (Atmakhyati), which present the soul-substance from various perspectives to support the doctrine of Anekanta.

• Panchastikayasangraha:

  • Considered an entryway to Jain principles and spirituality.
  • It encapsulates the essence of the teachings of Tirthankaras.
  • Amritchandracharya outlines its content as the exposition of the six substances in the form of five astikayas, followed by the arrangement of the nine substances and the description of the path to ultimate liberation through knowledge of these realities.
  • Amritchandracharya divides it into two sections, while Jayasenacharya divides it into three authorities.
  • The first section describes the fundamental substances as five astikayas and six substances.
  • The second section deals with the nine substances that are modifications of the soul and non-soul. Jayasenacharya further divides this into the second and third authorities.
  • The second authority describes the soul, non-soul, and the seven substances arising from their combination.
  • The third authority discusses one's own time, others' time, and the path to liberation. Kundkund strongly advocates for the complete negation of attachment to others, even to Tirthankara Dev, as it keeps one away from liberation.

• Niyamasara:

  • Deals with the principle (path to liberation) and the fruit of the principle (liberation).
  • Right faith, right knowledge, and right conduct constitute the principle or the path to liberation. Right conduct is of two types: conventional and ultimate. The ultimate conduct is the true path to liberation.
  • Kundkund composed this work for his own satisfaction, as evidenced by a verse stating the work's purpose.
  • The content is divided into twelve parts within 187 verses, covering the soul, non-soul, pure states, conventional and ultimate conduct, various stages of introspection, meditation, devotion, and liberation.
  • The text emphasizes the worship of the pure soul through faith, knowledge, and meditation.

• Ashta Pahuda:

  • Along with Pravachanasara and Niyamasara, Ashta Pahuda is one of Kundkund's major works.
  • It consists of eight pahudas, each addressing specific topics:
    1. Darshana Pahuda: Focuses on right faith, its types, qualities, and its significance on the path to liberation.
    2. Sutra Pahuda: Discusses the importance of scriptural knowledge and the utility of sutras, describing the twelve Angas and external Angas. It states that one who understands the meaning of sutras is a right believer, while one who deviates from the meaning is a wrong believer.
    3. Charitra Pahuda: Explains right conduct as part of the three jewels (right faith, knowledge, conduct) and describes its two types: conduct of right faith and conduct of restraint, with their sub-classifications. It concludes with the attainment of liberation by those who possess the knowledge of ultimate conduct.
    4. Bodha Pahuda: Provides knowledge about the three objects of worship (shrines, idols, Darshan of Jinas, etc.), self-knowledge, deities, pilgrimage sites, Arhats, and renunciation.
    5. Bhava Pahuda: Highlights the importance of purity of mind, stating that penance without it is not helpful. It describes the sufferings of worldly existences and the significance of purifying the mind through stories of various ascetics. It suggests that reading or hearing this pahuda can lead to liberation.
    6. Moksha Pahuda: Discusses the soul-substance, causes of bondage and its destruction, methods of self-knowledge, the nature of the three jewels, and the attainment of the supreme state. It explains the three states of the soul: external soul, internal soul, and supreme soul.
    7. Linga Pahuda: Emphasizes spiritual conduct and describes the ascetic's conduct with the goal of the ascetic's outward appearance.
    8. Shila Pahuda: Explains the attainment of knowledge through virtue (Shila) and liberation through knowledge. It describes the limbs of virtue such as penance. Virtue is considered the primary cause of liberation. It includes vows, sense control, the five great vows, right faith, right knowledge, and penance.

• Ratnasara:

  • Discusses the three jewels (right faith, knowledge, conduct).
  • Contains 167 verses, with some manuscripts having 155.
  • There is scholarly debate regarding its attribution to Kundkund.

• Dvadashanupeksha:

  • Expounds on the twelve contemplations that are essential for every aspirant.
  • It covers impermanence, helplessness, solitude, otherness, samsara, the world, impurity, influx, cessation, shedding, Dharma, and the rarity of enlightenment in 91 verses.

• Bhaktisangraha:

  • Describes the virtues, types, forms of the liberated souls, nature of scriptural knowledge, five types of conduct, and nirvana.
  • It includes praise for Tirthankaras who have attained nirvana and the Pancha Parameshti (five supreme beings).
  • There are eight types of devotion listed: devotion to the liberated, to scripture, to conduct, to yogis, to acharyas, to nirvana, to the five gurus, and a specific chant of praise.

Distinctive Features of Kundkund's Works:

A review of Kundkund's entire oeuvre reveals several key characteristics:

• Naya (Perspective) Theory: Kundkund's discussions on Nayas are unique. While scholars traditionally categorize Nayas into Dravyarthika and Paryayarthika, Kundkund focuses on the spiritual distinction between Nishchaya and Vyavahara Naya.

  • He believes both are useful in the worldly state, but only Nishchaya Naya is significant in the liberated state.
  • Kundkund further refines Nishchaya Naya into pure and impure, arguing that impure Nishchaya is essentially Vyavahara.
  • He asserts that the pure soul is the ultimate reality, while all other states are conventional reality. Nishchaya Drishti (ultimate perspective) reveals the pure nature of the soul and is thus the true perspective (Bhutartha), while Vyavahara Drishti (conventional perspective) is the non-true perspective (Abhutartha). He explains that Vyavahara is necessary to guide those still in bondage, akin to using a local language to explain concepts.
  • In Samayasara, Nayas are discussed from a spiritual viewpoint, describing the pure soul. However, in Pravachanasara and Panchastikaya, due to the subject of substance exposition, Dravyarthika and Paryayarthika Nayas are discussed from a scriptural perspective.
  • The doctrine of Anekanta resolves the conflict between Nishchaya and Vyavahara, or Dravyarthika and Paryayarthika Nayas.

• Spiritual Perspective: Kundkund's works consistently focus on the attainment of the pure soul and liberation. This leads to some repetition of themes.

  • The glory of the vow of nudity (Achleka Vrata) in the path to liberation highlights Kundkund's adherence to the Digambara tradition.
  • A detailed discussion of the causes of bondage and the exposition of the three jewels for their removal is a hallmark of his writings.
  • Kundkund places immense importance on conduct alongside right knowledge and vision for liberation. He believes that liberation can be achieved even in a short span if conduct is integrated with knowledge and vision, whereas knowledge and vision alone can take a long time.
  • Furthermore, Kundkund prioritizes discriminative knowledge (Bheda-vijnana) over penance. While other acharyas emphasize penance for karmic shedding, Kundkund posits that without discriminative knowledge, even with penance, Samvara and Nirjara are impossible.

In essence, Kundkund's works serve as foundational pillars for those seeking to understand Jain principles on the path to liberation.

Key Commentators of Kundkund's Works:

1. Amritchandracharya: Wrote extensive Sanskrit commentaries on Pravachanasara, Samayasara, and Panchastikayasangraha. These commentaries are profound and provide the key to understanding Kundkund's core message. His language is highly scholarly and somewhat difficult. He also wrote 'Kalasha' verses to elucidate the meaning of his commentaries, which are highly regarded and often recited. His approximate time is around Vikram Samvat 1000.

2. Jayasenacharya: Wrote 'Tattva Prakarika' (meaning clarity) commentaries on Pravachanasara, Samayasara, and Panchastikaya. His language is simple and conducive to understanding the spiritual aspects. He is considered a scholar of the twelfth century.

3. Shrīpadma Prabh Maladhārideva: His time is also considered the twelfth century Vikram Samvat. He wrote a Sanskrit commentary called 'Tattva Vritti' on Niyamasara, which is an extraordinary commentary filled with devotional sentiment and peaceful essence.

4. Bhaṭṭāraka Shrutasāgara Sūri: Believed to be from the sixteenth century Vikram. His Sanskrit commentary named 'Shat Pahuda' exists on the first six pahudas of Ashtapahuda.

5. Pandit Banarasidas: Lived in the 17th century Vikram Samvat. A prominent Hindi poet in Jain literature, he wrote Hindi commentaries on Kundkund's works, elucidating the subjects thoroughly.

6. Pandit Jaichand: Based on Atmakhyati, he wrote the first Hindi commentary on Samayasara. His commentary period is V.S. 1864. He was a knowledgeable scholar of Sanskrit.

The article concludes by noting that while there is abundant other literature from Pandit Banarasidas and Pandit Jaichand, discussing it here would be beyond the scope.