Acharya KundKund Ki Santulit Drushti - Book Summary

Here's a comprehensive summary of the provided Jain text, "Acharya KundKund ki Santulit Drushti" by Dr. Lalbahadur Shastri:

The article discusses the balanced perspective of Acharya Kund Kund, a prominent Digambara Jain Acharya, highlighting his crucial role in preserving the true essence of Jainism. The author argues that Kund Kund's contributions were vital to prevent the degeneration of Jain principles that had occurred after a 12-year famine during the time of Shrutakevali Bhadrabahu, when people had forgotten the core tenets of Jainism.

Kund Kund's Core Contribution:

Correction of Degeneration: Kund Kund addressed the decay in Jain practices by composing his "Pahud" texts and providing well-defined and systematic conclusions. He steered followers away from ostentatious rituals and towards the path of spirituality. The "Samayapahud" text is presented as a prime example of this effort.

The Balance of Nayas (Perspectives):

The central theme of the article is Kund Kund's balanced approach in explaining spiritual truths, specifically through the use of Nischaya Naya (Ultimate Truth Perspective) and Vyavahara Naya (Conventional Truth Perspective).

Nischaya Naya (Ultimate Truth): This perspective focuses on the soul in its pure, undivided, and ultimate state, uninfluenced by external factors or actions. Kund Kund emphasizes this for describing the soul's inherent nature.
Vyavahara Naya (Conventional Truth): This perspective deals with the practical, empirical, and worldly understanding of things, often involving cause-and-effect relationships and conventional designations.

Key Examples from Kund Kund's Works:

The article cites several examples from Kund Kund's writings (primarily "Samaysar") to illustrate his balanced approach:

Soul's Nature:
- In Samaysar (Gatha 6), Kund Kund states the soul is neither prone to passion (pramatta) nor free from it (apramatta), but is a pure knower. He even suggests the soul doesn't inherently possess knowledge, perception, or conduct.
- However, in Gatha 7, he clarifies that from the Vyavahara Naya, the soul possesses knowledge, perception, and conduct, while from the Nischaya Naya, it does not.
The Importance of Both Nayas:
- Gatha 8 emphasizes that without Vyavahara, the teaching of Paramartha (ultimate truth) is not possible.
- Gathas 6 and 10 suggest that one who knows the soul through scriptures is an ultimate Shrutakevali, while one who knows all scriptures is a Shrutakevali (from a conventional perspective).
- Gatha 12 states that those situated in the ultimate state are taught through the pure perspective, while those in a non-ultimate state are taught through convention.
Amritchandra's Commentary: Acharya Amritchandra's commentary on Gatha 12 highlights that to be initiated into the path of the Jinas, one must not abandon either Vyavahara or Nischaya. Abandoning Vyavahara would lead to the destruction of the path (tirtha), while abandoning Nischaya would lead to the destruction of the ultimate truth (tal).
Syadvada: The text emphasizes that Jina's words, marked by Syadvada (the doctrine of manifold aspects), resolve the contradictions between the two nayas. Those who delight in these words quickly realize the eternal "Samaysar," which is untouched by any single naya's bias.
Separation from Karma and Body:
- From Gatha 14 onwards, the pure perspective is emphasized, stating the soul is separate from karma, non-karma (body), etc.
- However, Gatha 26 supports Vyavahara, stating that from the conventional view, the soul and body are one, but from the ultimate view, they are never one.
Emotions (Adhyavasana): Kund Kund identifies emotions like adhyavasana as modifications of matter (pudgala). However, in Gatha 46, he revisits the Vyavahara Naya, stating that Jina declares emotions like adhyavasana as the soul's emotions from a conventional standpoint, supporting this with examples.
Denial and Acceptance of Attributes:
- Gathas 50-55 deny attributes like color, taste, smell, passion, stages of spiritual development (udaysthana, yugsthana, gunsthana), etc., in the soul.
- Yet, in "Ve Maya," Kund Kund states that these attributes are from the Vyavahara Naya, not the Nischaya Naya. Gathas 56 and 60 reiterate this point.
Agency and Action:
- In the "Kartrukarma Adhikara," the soul's agency over other substances is denied.
- However, Gatha 84 states that from the Vyavahara Naya, the soul performs various karmic actions (pudgala etc.) and experiences them.
- He further explains that from the Vyavahara Naya, the soul creates objects like pots and clothes, the five senses, karmic actions (dravyakarma), and emotional actions (bhava-karma).
- He then returns to the Nischaya Naya, asserting that the soul does not create pots, clothes, or other substances; its own consciousness and experience create these. Yet, he again points to the Vyavahara Naya, stating the soul conventionally generates, creates, modifies, and accepts material substances (pudgala).

The True State of Bondage:

The article addresses the question of whether the soul is bound by karma or free from it. Kund Kund explains:

The statement that the soul is bound by karma (Vyavahara) and unbound by karma (Nischaya) is relative to these perspectives.
The pure soul (Samaysar) is beyond both these naya-based classifications.
Acharya Amritchandra further clarifies that those who, by renouncing naya-bias, remain absorbed in their true self, free from conceptual webs and with a tranquil mind, directly partake in the nectar of liberation. Amritchandra's subsequent 20 verses further elaborate on how attachment to naya-bias (like permanent vs. impermanent, ignorant vs. knowledgeable, one vs. many) is a form of partisanship, and true knowers are free from these biases.

The Nature of Shrutakevali and Syadvada:

Kund Kund's intention in connecting "Samaysar" to the Shrutakevalis (who compiled the scriptures heard from Tirthankaras) is significant.
While Tirthankaras (Kevalis) reveal the ultimate truth, Shrutakevalis (Ganadharas) present it with the essence of Syadvada, making it scripture.
The author argues that because "Samaysar" is not tied to a single naya, its authenticity relies on the scriptures, which are Shrutakevali-compiled.
The scriptures state that the teachings of the Tirthankaras are based on both Vyavahara and Nischaya. Therefore, "Samaysar," as a continuation of this lineage, cannot be solely based on one naya.

Conclusion:

The article concludes by reiterating that Acharya Kund Kund, even while emphasizing the Nischaya Naya, never abandoned the Vyavahara Naya. His core contribution lies in his balanced perspective, incorporating both. Acharya Amritchandra, in his "Syadvada Adhikara," further elaborates on this by viewing Vyavahara as the means (upaya) and Nischaya as the end (upeya), highlighting a means-end relationship between them. Vyavahara is seen as the path of discriminative (bheda) right-faith, knowledge, and conduct, serving as the means to the non-discriminative (abheda) right-faith, knowledge, and conduct, which is the ultimate goal.

The article emphasizes that Kund Kund's balanced approach is crucial for understanding the Jain path, as absolute adherence to a single naya can lead to narrowness and a misunderstanding of the full spiritual truth. The author uses examples from "Niyamsar" to further illustrate the soul's pure, unconditioned state, free from worldly attachments and their resulting states of pleasure and pain.