Shraman Charya Vishyak Kundkund Ki Drushti - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Charya Vishyak Kundkund Ki Drushti" by Rameshchandra Jain, focusing on Acharya Kundkund's perspective on the conduct of ascetics (Shramanas):

Core Philosophy: The Paramountcy of Pure Conduct (Shramanacharya)

Acharya Kundkund holds a supreme position in the tradition of Digambara Jain āchāryas, mentioned immediately after Lord Mahavir and Gautam Ganadhara. He was a staunch advocate of flawless ascetic conduct (Shramanacharya) and a strong opponent of unrestrained behavior (Asanyatpana). Kundkund believed that true liberation (Siddhi/Nirvana) requires both the correct understanding of reality as taught in the scriptures (Āgama) and restraint (Samyama). Merely believing in the principles without practicing restraint will not lead to liberation.

Defining a True Ascetic (Samyata Shramana)

A true ascetic is described as one who:

Practices the five Samitis (careful conduct in walking, speaking, eating, handling objects, and excretion).
Practices three Guptis (control of mind, speech, and body).
Restrains the five senses.
Has conquered passions (Kashayas).
Is complete in right faith and knowledge (Darshana-Jnana).

Rejection of Worldly Attachments, Even Towards the Divine

Even an ascetic who is initiated as a Digambara and possesses restraint and austerity but is still involved in worldly affairs is considered "worldly." A true ascetic should have no attachment (Raga) towards anyone, even towards the Lord himself, as attachment is the cause of bondage. Kundkund emphasizes that even an ascetic who is restrained and austere but has a leaning towards the nine substances, Tirthankaras, or scripture still has liberation far away. For one seeking liberation, being passionless (Vitaraagi) is essential.

The Indispensability of Scripture (Agama)

The scripture (Agama) is the "eye" of the ascetic. An ascetic without scriptural knowledge cannot understand the self or others. Without knowing the nature of substances, how can a mendicant destroy karma? What an ignorant person destroys in millions of lifetimes, a knowledgeable person destroys in a single exhalation through control of mind, speech, and body.

Detachment from the Body and External Objects

A knowledgeable person should have no infatuation (Murchha) or attachment towards external objects, including their own body. Even if one possesses complete knowledge of all scriptures, without even the slightest attachment to their body, they cannot attain liberation. A seeker of liberation becomes liberated by meditating on the Siddhas with detachment and freedom from possessiveness.

Nakedness as the Sole Path to Liberation

Kundkund strongly asserts that any doctrine that permits even minimal or substantial possession is blameworthy, as are its followers. In the Jin Shasan (teachings of the Jinas), nakedness (Nagnata) is the path to liberation; all other paths are considered wrong paths (Unmarga). A muni, in their natural state of nakedness, should not possess even a sesame seed. If they take anything, they fall into lower realms. A muni should not possess anything even as minute as the tip of a hair. They accept food offered by others only in their cupped hands, standing in one place. Any path other than being unclothed (Achalaka) and eating in cupped hands is an unrighteous path. Those who accept any of the five types of garments (egg-born, cotton-born, bark-born, skin-born, or hair-born), possess anything, beg, or engage in sinful deeds are far from the path of liberation.

Critique of Deviations from True Asceticism

Acharya Kundkund observed and vehemently criticized ascetics who, despite upholding the principle of nakedness, were merely outwardly displaying it, having fallen into laxity. He identified several categories of such deviated ascetics:

Those who abandoned core vows: Some took the vows of a Nirgrantha (ascetic) but later abandoned them, engaging only in outward rituals. Kundkund deemed them as violators of the Jinling (the ascetic's attire/symbol).
Those with internal attachment (Ragi): Some had inner affection for external objects and lacked devotion to the Jinas. These are described as "material Nirgranthas" in the Bhavapāhuḍ, unable to attain equanimity or the three jewels (Ratnatraya).
Mockers of the Jinling: Some, with deluded minds, took on the Digambara Jinling but treated it as a mockery. Kundkund called them "Naradlingi."
Proud and argumentative ascetics: Some, filled with pride and strong passions, were constantly engaged in debates, gambling, and were condemned to hell.
Those who indulged in sensual pleasures: Some who wore the ascetic's attire engaged in illicit sexual conduct and were destined to wander in the cycle of birth and death.
Those involved in worldly occupations: Some arranged marriages for householders, engaged in agriculture, trade, and causing harm to living beings.
Those who instigated conflict: Some incited wars or disputes among thieves, liars, and those working for the government.
Those who performed rituals with inner suffering: Some, while performing daily duties like meditation, knowledge, conduct, and austerity, felt unhappy internally. Kundkund declared all such individuals, and those mentioned previously, as hell-bound.
Those engaged in frivolous activities: Some danced, sang, played instruments, collected or were attached to possessions, guarded them excessively, and meditated on them. They indulged in desires, ate greedily, and walked without proper care, causing harm to the earth and trees. They also found fault with the faultless and showed excessive affection towards householders and disciples who lacked renunciation. Kundkund considered such individuals as not true ascetics.
Those motivated by food: Kundkund states that an ascetic who runs for food, fights for it, and feels envy for it is not on the Jin-marga.
Those who steal and slander: An ascetic who takes what is not given, slanders others behind their back, and wears the Jinling is like a thief.
Those who corrupt women: An ascetic who teaches women about faith, knowledge, and conduct and then exploits them is worse than a fallen ascetic. One who takes alms from a promiscuous woman, praises her daily, and sustains himself is ignorant, devoid of inner substance, and not an ascetic.

The Importance of Inner Transformation (Bhava)

It is crucial to understand that true dharma is with inner substance (Bhava), not merely by wearing the ascetic's attire (linga). Merely adopting the external form without internal transformation leads to an endless cycle of existence. The ultimate goal is internal purity, and external renunciation is a means to achieve it. Those internally impure will find external renunciation futile.

Prayatacharyā (Conscientious Conduct)

Any lack of carefulness in an ascetic's actions – such as sleeping, sitting, standing, or walking – is considered himsa (violence). For one who is careless, internal violence is certain. For a careful and samiti-practicing ascetic, external violence alone does not cause bondage. A careless ascetic is considered to be causing the death of all six types of living beings. A careful ascetic is like a lotus in water, untouched.

Renunciation of Possessions (Upadhi Tyaga)

Possessions (Upadhi) are synonymous with worldly attachments. While certain actions might not lead to bondage upon death, possessions inevitably do. Therefore, ascetics have renounced all possessions. Kundkund views the prohibition of possessions as a prohibition of internal impurity. Without absolute renunciation, the ascetic's heart cannot be pure, and without a pure heart, karmic destruction is impossible. The presence of possessions makes infatuation, worldly engagement, and lack of restraint inevitable. Ascetics should accept possessions only if their acceptance and rejection do not cause them to break their vows, if they are not coveted by the unrestrained, and if they do not generate infatuation. The Jinas have even stated that the body itself is a possession for those seeking no further rebirth, implying the need for non-attachment even to the body.

Tools for the Jin-Marga

The true "tools" for the Jin-marga are the natural state of nakedness, the word of the Guru, the study of scriptures, and humility (Vinaya).

Types of Ascetics: Pure and Auspicious Usage

Kundkund distinguishes between purely-engaged (Shuddhopayogi) and auspiciously-engaged (Shubhopayogi) ascetics. The purely-engaged are free from influx (Nirasrava), while the latter are still subject to it. However, Kundkund does not condemn the actions of the auspiciously-engaged but describes which of their actions are commendable. He praises the purely-engaged, stating that their asceticism is true asceticism, their faith and knowledge are pure, and it is the pure who attain Nirvana and become Siddhas.

Conclusion

Acharya Kundkund's writings offer a profound insight into the ideal conduct of ascetics, emphasizing the absolute necessity of scriptural adherence, rigorous self-control, complete detachment, and inner purity. His critical analysis of deviations from this path highlights the challenges faced by ascetics and the paramount importance of genuine spiritual practice over outward show.