Bhagavana Kundakundacharya

This document is a comprehensive biography and analysis of Acharya Kundakunda, a pivotal figure in Jainism. It aims to shed light on his life, teachings, and works, addressing a perceived lack of detailed biographical information in the Jain community.

Here's a breakdown of the key themes and content:

Introduction and Publisher's Note:

• The book is presented as a tribute and is distributed to subscribers of the "Digambar Jain" magazine.
• The publisher, Mulchand Kisandas Kapadia, emphasizes his commitment to promoting Jain literature and expresses hope for similar literary initiatives within the community.

Author's Foreword (by Bholanath Jain 'Darakhshan'):

• The author expresses his long-held desire to compile a biography of Acharya Kundakunda, motivated by a sense of "ingratitude" towards the community for the lack of such a work.
• He credits Professor A.N. Upadhyay's English translation and biographical sketch of Kundakunda's "Pravachanasara" for reawakening his aspiration.
• He acknowledges the support of Seth Mulchand Kisandas Kapadia and others in bringing this work to fruition.

Publisher's Introduction (by Mulchand Kisandas Kapadia):

• Highlights Acharya Kundakunda's profound influence and his revered status as "Bhagwan Kundakundacharya."
• Praises Kundakunda's spiritual texts like "Samaysara," "Pravachanasara," "Niyamasara," and "Ratnasara" as unparalleled in Jain spiritual literature.
• Emphasizes Kundakunda's unique experience of visiting the Vedeha region and having darshan of Tirthankara Simandhar Swami.
• Expresses satisfaction that Bholanath Jain, a distinguished scholar and writer, has successfully compiled this independent biography.

Content Sections:

1. The Revered Importance of Kundakunda:

   • Establishes Kundakunda's significance by noting his inclusion in a revered verse alongside Lord Mahavir and Gautam Swami.
   • Discusses the establishment of four monastic orders in South India and how three of them proudly traced their lineage to Kundakunda, recognizing his unparalleled spiritual wisdom and adherence to vows.
   • Highlights how his philosophical insights and foundational principles were deeply respected and cited by later Jain scholars in their own important works.

2. Names and Aliases:

   • Details the six commonly known names of Acharya Kundakunda: Kundakunda, Padmanandi, Vakragriva, Elacharya, Gridhpiccha, and Mahamati.
   • Examines evidence from inscriptions and ancient texts that support these names, while also questioning the validity of "Mahamati" as a universally accepted alias.
   • Detailed analysis of each name:
     • Kundakunda: Its popularity and self-attested use by the Acharya.
     • Padmanandi: Supported by Indranandi's "Shrutavatar," suggesting it might have been his birth or initiation name, linked to his residence in Kaundakundapura.
     • Elacharya: Distinguishes him from another Elacharya mentioned in inscriptions and found to be a disciple of Virasena, suggesting a temporal separation.
     • Vakragriva: Argues against this being Kundakunda's name based on inscription analysis and the differing monastic lineages (Nandi vs. Dravida).
     • Gridhpiccha: Discusses the story of its origin and clarifies that this epithet is more definitively associated with Umaswami, the author of Tattvarthasutra, rather than Kundakunda.
   • Concludes that Kundakunda and Padmanandi are the most well-established names.

3. Parentage and Early Life:

   • Presents various traditional accounts of his family life, including a narrative from "Punyasrava Katha-Kosh" about a cowherd named Mathivaran who, after encountering scriptures, is reborn as a wealthy merchant's son who later becomes a Muni.
   • Another account from "Jnana Pradbodh" links him to a king named Kumudchand and his wife, Kundachandrika, with the child named Kundakunda.
   • Critically evaluates these stories, noting their lack of strong scriptural or epigraphic evidence and suggesting they might be illustrative tales highlighting the importance of scripture donation or the merits of a pure life.
   • Mentions that Umaswami's "Shrutavatar" places him in Kaundakundapura, indicating a probable connection to this region.
   • Acknowledges the absence of definitive proof regarding his birthplace, family, or caste, and suggests that such details are less important than his spiritual contributions.

4. Guru-Disciple Relationship:

   • Explores the possibility of him being a disciple of Bhadrabahuswami (either the first Shrutakevali or the second one).
   • Analyzes verses from "Bodhpahud" where Kundakunda refers to Bhadrabahuswami.
   • Argues that based on chronological evidence, he likely could not have been a direct disciple of the first Bhadrabahuswami.
   • The text also references Jayasena Acharya's commentary on Panchastikaya, identifying Kundakunda as a disciple of Kumaranandi Siddhantadev (also known as Jinchandra Acharya), who was a renowned scholar.
   • Suggests that Kumaranandi was likely a contemporary of Maghanandi, the first leader of the Nandi Sangha.

5. Time Period:

   • Provides a detailed chronological framework based on the succession of spiritual leaders after Lord Mahavir's nirvana.
   • Estimates Kundakunda's lifespan to be roughly from Vikram Samvat 204 to 300.
   • Supports this dating with the mention of his work on the Sh Khanda Agama, which was compiled after the era of the Shrutakevalis.
   • Also references a verse from "Vividhajan Bodhak" that aligns Umaswami and Kundakunda's time period around 770 years after Mahavir Nirvana.
   • Discusses the establishment of the Shvetambara sect around Vikram Samvat 136-139, placing Kundakunda's life after this schism, due to his strong opposition to Shvetambara doctrines in his "Sutra Pahud."

6. Journey to Vedeha Region:

   • Narrates the widely accepted account of Kundakunda's spiritual journey to the Vedeha region to meet Tirthankara Simandhar Swami.
   • Explains how his deep meditation and steadfastness allowed him to have darshan of the Tirthankara, resolve his doubts, and receive blessings.
   • The story also mentions that two Charana-Riddhi possessing friends from his previous birth facilitated this journey.
   • The text acknowledges the incredulous nature of such a journey for ordinary people but notes that ancient scholars and inscriptions have accepted the reality of his Charana-Riddhi (flight by air) which made such travel possible.
   • Cites Devsenasuri's "Darshan Sar" and Jayasena Acharya's commentary on Panchastikaya as supporting evidence for this spiritual journey and the acquisition of knowledge from Simandhar Swami.

7. Literary Works:

   • General Overview: States that Kundakunda authored numerous important works on philosophy and conduct during his 52-year pontificate.
   • Parikarma: Discusses his commentary on the first three sections of the Khanda Agama, noting its estimated length of 12,000 verses, and citing Indranandi's "Shrutavatar" as a source. The text also mentions Vidhud Shridhar's work suggesting Kundakirti, a disciple, wrote it, but the author leans towards Kundakunda himself based on the quality of the work and lack of evidence for Kundakirti. The work is now lost.
   • Dashabhakti Sangraha: Lists the ten devotional hymns, including Tirthankar Bhakti, Siddha Bhakti, Shrut Bhakti, Charitra Bhakti, Anagar Bhakti, Acharya Bhakti, Nirvana Bhakti, Panch Parmeshthi Bhakti, Nandi Shwar Bhakti, and Shanti Bhakti. It notes that Nandi Shwar and Shanti Bhakti are currently unavailable. It also discusses the possible authorship of the prose portions and potential Shvetambara influences.
   • Mulachara: Identifies it as a major text on monastic conduct with 12 chapters and 1243 verses. It details the 28 fundamental virtues (moolgunas) of monks and the extensive descriptions of various aspects of monastic life, ethical conduct, and spiritual practices. It also argues for Kundakunda's authorship based on the similarity of verses found in his other works.
   • Samaysara: Describes this as his most important spiritual work, with 414 verses divided into nine chapters. It focuses on the nature of the soul, the distinction between the soul (Jiva) and non-soul (Ajiva), the concepts of karma, inflow (asrava), stoppage (samvara), shedding of karma (nirjara), bondage (bandha), and liberation (moksha). It emphasizes the importance of pure consciousness and equanimity for achieving liberation.
   • Panchastikaya: A work of 172 verses explaining the five eternal substances (Jiva, Pudgala, Dharma, Adharma, Akasha) and their role in the universe. It also discusses the concept of time and the nature of soul in its various states.
   • Pravachanasara: A major philosophical text divided into three sections (Jnana, Jneya, Charitra) with 275 verses. It delves into the nature of knowledge, the objects of knowledge, and the path of conduct leading to liberation. It highlights the importance of pure conduct (viraga charitra) and the nature of the soul's liberation.
   • Darshan Prabhrut: 36 verses emphasizing the paramount importance of right faith (Samyakdarshan) as the foundation of Jainism and the path to liberation.
   • Charitra Prabhrut: 44 verses describing right conduct (Samyakcharitra) and its essential role in achieving moksha. It distinguishes between the conduct of householders and ascetics.
   • Sutra Prabhrut: 27 verses on the significance of scriptural knowledge and the distinction between true monks (naked, self-controlled) and those who merely wear the religious garb without inner purity.
   • Bodha Prabhrut: 62 verses explaining concepts related to sacred places, idols, the nature of Tirthankaras, and the essence of monastic renunciation.
   • Bhava Prabhrut: 163 verses on the importance of purity of mind and inner spiritual states (bhava-shuddhi) for achieving liberation.
   • Moksha Prabhrut: 106 verses describing the state of the liberated soul (Parmatma) and the journey from outward self (Bahiratman) to inward self (Antaratman) and finally to the supreme self (Paramatma).
   • Linga Prabhrut: 22 verses emphasizing that true monasticism lies in inner purity of mind and conduct, not just outward appearance or ritualistic practices.
   • Shila Prabhrut: 40 verses explaining the concept of virtue (sheel), its connection to knowledge and conduct, and its role in overcoming desires and achieving liberation.
   • Ratnasara: 167 verses detailing the conduct of householders and monks, the importance of right faith, and the merits of good deeds like charity and worship.
   • Niyamasara: A spiritual text with 12 chapters and 187 verses that defines liberation as "Niyamasara" (essence of the path) and describes the qualities of liberated souls and the path to achieve it.

Conclusion: The book provides a detailed and scholarly examination of Acharya Kundakunda's life and works, aiming to offer a comprehensive understanding of this influential Jain philosopher and his enduring contributions to the faith. The author and publisher express a strong desire to promote the study and appreciation of Kundakunda's teachings.