Remarkable
thinking
While going deep down into the qualities of the soul, very, vividly
Acharya Kundakunda exposes the cause and effect theory, which does not
occur in any other book. This is because, many more thinkers of Jainism
did not attain that much vision to perceive the basic, permanent and
uuderstructive nature of the soul as such is combined by; three
basic-things They are called
�����-����-�ֵ��Ե�
i.e. the
basic phenomena, its qualities and the modes, that occur every moment.
While keeping in mind these basic things of Jiva (soul) he explains that
the cause of all the modes (�ֵ��Ե�)
of knowledge, faith and conduct is the basic supreme nature of the soul i.
e.
������
��֬�� ��ָ��ָ֯���֟���
the natural
super status of the soul, which can not be deterred, from� its perfectly
imbibed nature by whatever the sequences thpse arise outwardly or inwardly
without changing its( original nature i. e.
������
������״֍� ��ָ��� �ָ���֟���.
And
that fundamental source-is the main super cause of all the variations that
occur in it, pure or impure from time to time: If arty soul attains
����ֻ��
the
perfectness of knowledge, faith and conduct, it is due to that
supernatural quality, as called by him Karan paramatma. And if Kaivalya is
attained, that kind of state of soul is the effect
��ֵ��
of
Karana Paramatma. This type of description is only available in
Kundakunda�s sacred books. It is also to be noted that all
(��ֵ��)
are
performed whefl mode takes (��ֻ�Ӳ֭�)
help of
��ָ���
�ָ���֟���.
Karana Paramatma means the natural attributes of bliss, joy, knowledge
etc. It is called Sahaja (������)
naturally potent attributes Sahaja Jnana. Sahaj Ananda, Sahaja Sukha,
Sahaja Samadhi. Parama Parinamika Bhava (Sahaja Bhava) is free from
�subsidential thought-activity (Aupash-mika Bhava) Destructive
Subsidential thought-activity (Kshayopashamika Bhava) and operative
thought-activity (Audayika Bhava).
This is also very important to note that all the souls in the three
Universe are divided as one of the most perfect and the purest soul called
��ֵ�� ��㬤���߾�
due to the
attainment of
��֫����,
because of
��ָ���
�ָ���֟���.
The pure
and perfect state of soul the cause of which is the
��ָ���
�ָ���֟���.
exists in
all the souls permanently. Secondly, then there are souls who have
accepted impurity due to their
���֭�
(ignorance), and
���㬤���߾�
(
attachment to worldly things, ) That soul is called
���㬤���߾�
(impure soul) and the third type of soul i. e. the Karana Paramatma-the
root cause, of purity.
This is the basic thinking of KundaKunda who denounces any Foreign matter,
cause or thing that obstructs the soul in becoming piker. ,On the one
hind, he deals with the
��ָ���
�ָ���֟���
the
essential cause of all the faith, knowledge and conduct- He does not take
into consideration any other worldy point for discussion. On the other
hand he mentions
��־���ָ��ֵ�
(outwardly
-view-point ) which has been strongly propagated by many thinkers of his
time.
He also states that the purity and supreme nature of the soul can not be
challenged by any outwardly material which are basically ,
����֭�
(
non-living k matter.)
�֤���ֻ�.
So his thinking is exceptionally basic, and is touching the very roots of
the changes that occour in soul.
All the senses, mind, body, life-span, and breathing are called the
outward causes of the living being, in this world But Kundakunda is not
very eager to take into account all these causes and effects. If is
because he minutely goes into the pure and super nature of cause and
effect theory which very much remarkable.
Here one may ask �whether the
��ָ���
�ָ���֟���
omnipresent
in all the souls of the three worlds. Acharya accepts it in affirmations.
Wherever the soul exists with all its impurity, it is also imbibed with ,
��ָ��� �ָ���֟���.
It
is because qualities do not leave the things of which they part and
parcel. And it is undoubtedly true that the basic, natural qualities do
not die away. if t happens the
�����
will not exist at ail The very existence (�֟��)
of the various qualities like knowledge faith conduct many others, do not
go away from their original soul, though they are separate by are there.
Changes are there but it is not that the qualities too diminish
The conclusion is that the soul in its purest form and status always
exists in every soul. And that is called the Karana Paramatma, the eternal
existence of the purest soul in every soul. If one can meditate and reach
the main cause of the changes that take place from time to time, one
should not think that there are other outwardly causes for attainment of
Siddhatva.
INTRODUCTION
THE HISTORICAL INTRODUCTION THE
AGE OF KUNDAKUNDA(ELACARYA)
Sri Kundakundacarya. the author of our work, was a very famous Jaina
philosopher and theologian. He as also a great organiser of Religious
institutions. His name is held in great veneration especially by the
Digambara Section of the Jainas. Many great religious teachers claimed it
an honour to trace their lineage from the great teacher Kundakunda.
Several inscriptions that are found in South India and Mysore relating to
Jaina teachers begin with Kunda-kundanvaya-of the line of Kundakunda.
Students of Jaina literature are familiar with such phrases as the
following-
Shri-Kundakunda-gurupatta-paramparayam.
Sri -Kundakunda-santanam;
Sri-Kundakundakhya-muniddra-vamsa.
These are some of the phrases claimed by Jaina writers such as
Sakalabhusana author of Upadesar-atnamala. Vasunandi author of
Upasakadhyayknam Brahmanemidatta of Aradhana Kathakosa. Instances may be
multiplied without number, for showing the important place occupied by our
author in the hierarchy of Jaina teachers.
Some of the epithets employed to characterise him are also significant of
his great importance. Munindra-the Indra among the ascetics,
Municakravarti-the emperor among the Munis, Kaundesa Lord Kunda are
familiar designations of the great) teacher.
The personality of this great teacher, as is generally the case with world
famour individuals, is lost in obscurity and shrouded with traditions. We
have to depend upon so many written and oral; traditions to have a glimpse
of this great person. The early history of India is but a string of
speculations and even as such these are very cautious about the history of
our author:
The one great landmark in the chronology of] India is Candragupta Maurya.
This great emperor] of Magadha is not only referred to in the various
literary works of India but is also mentioned by foreign historians
especially the Greeks. This emperor Candragupta especially is of peculiar
interest to the students of the early history of the Jainas.
LEWIS RICE & Dr. F. W. THOMAS have done considerable service to Indian
History by cautiously interpreting several available facts, archaeological
and epigraphically. relating to that period. The early faith of Asoka and
the migration of Bhadrabahu with Candragupta are now accepted facts of
history. The tendency among European scholars to post date the historical
events and persons relating to India is a just antidote to the fantastic
and legendary notions of indigenous writers who generally measure time by
milleniums Nevertheless we have to point out that the orientalist have
sometimes overreached their work. They generally proceed on the assumption
that writing is a late acquisition in Indian civilization. The learned
arguments put forward on panini by GOLDSTHCKER to undermine this
assumption have been before the learned public for some decades, The
excavations of Jaina Stupas at Mathura and Mr. K. P. JAYASWAL�S discovery
of Konika�s Statue with the inscriptions try to set back the pendulum of
Indian chronology to an earlier period Speaking about the Jaina Stupas Sir
Vincent SMITH writes as follows :-
�The assumption has generally been made that all edifices in this Stupa
form are Buddhist, When the inscription under discussion was executed not
later than 157 A. D., the Vodva stupa of the Jainas at Mathura was already
so ancient that it was regarded as the work of the gods. It was probably
therefore erected as several centuries before the Christian era.�
Again says he,
�Assuming the ordinarily received date B. c.527 for the death of Mahavira
to be correct the attainment of perfection by that saint may be placed
about B. C. 55Q. The restoration of the stupa may be dated about 1300
Years later or A. D. 150. Its original erection in brick in the time of
Parasavanatha. the predecessor of Mahavira, would fall at a date not later
than B. C, 600 considering the significance of the phrase in the
inscription � built by the gods � as indicating that the building at about
the beginning of the Christian era was believed to date from a period of
mythical antiquity, the date B. C. 600 for its erection is not too early.
Probably therefore this Stupa of which Dr. FUHRER exposed the foundations
is the oldest known buildings in India.�
When we take these historic discoveries with�, the Jaina traditions that a
number of Tirthankaras preceded Lord Mahavira we may not be altogether
wrong in supposing that adherents of Jaina faith in some form or other
must have existed even interior) to Mahavira and that Mahavira himself was
more a reformer than the founder of the fait. If there ware Jains
influential enough to build Stupes in honour of their saints even anterior
to 600 B. C. will it be too much to suppose that the followers; of
this religion might have existed in South India even before Bhadrabahu�s
migration to the soulh ? In fact it stands to reason to suppose that a
large body of ascetics on account of a terrible famine in] the north
migrated to a country where they would be welcomed by their devoted
coreligionists. If the1 south were instead of a friendly
territory waiting to receive the Sangha of learned ascetics a land
populated with strangers and of alien faith, Bhadra-bahu would not have
ventured to take with him into strange land a large body of ascetics who
would depend entirely upon the generosity of the people; The
Jaina tradition that the Pandya King of the South was a Jaina from very
early times and that Bhadrabahu expected his hospitality might some
historical background.
Up to the time of Bhadrabahu�s migration there was no split in the Jaina
fold. That the schism of the Svetambaras arose about the time of
Bhadrabahu I on account of the hardships of the famine is more than
probable. This fact is evidenced by the complete absence of Svetambaras in
the Deccan and South India. The Jainas be in the South and Mysorea always
claim to be of Mulasangha, the original congregation.
One other interesting fact is the migration of the Digambaras from the
south to the north for the purpose of religious propagandism. �One point
of agreement comes out clearly and is note worthy, i. e. the direction of
the Digambara migration.� It was from the south to the north from
Bhadalpur to Delhi and Jaipur. This agrees with the opinion that the
Digambara separation originally took place as a result of the migration
southwards under Bhadrabeahu in consequence of a severe famine in Bihar
the original home of the undivided Jaina Community (Prof. A. F. ) Rudolf
Hoernle. Ind. Ant. Vol. XXI Three further Prattavails of the Digambaras,
pp. 60 and 61.)
Professor HOERNLE says that the he has not been able to identify
Bhadalpur. It is no other than Pataliputra of Patalipura which is the old
name of Thiruppappuliyur or modern Cuddalore (Reports on the
Archaeological Survey of India, Vol. 1906-07 Artcleon the Pallavas by V.
VENKAYYA suggests that it is not the above place and identifies it with
Tiruvadi a place near Panruti with many Jaina antiquities and remains.
This is only a matter of detail. But the reason given by V. VENKAYYA is
not quite sound. The fact that Pathiripuliyur is mentioned in Devaram as
sacred to God Siva will not conflict with its being also the center of the
Jainas
Now this Bhadalpur or Patalipura is associated with our author Sri
Kundakunda as we shall show later on.
