Shri kundkundacharya

Shri Kundkundacharya Kundkundacharya was born in 51 BC, in the town of Konda Kund of Andhra Pradesh, India. He became the Jain monk (Sadhu) at the age of 11 and Acharya at the age of 44.

He lived for 95 years and died in 44 AD in Kundadri hills (Karnatak, South India). He conferred monkhood to about 700 people during his life time. He is known by various names: Kundkundacharya, Elacharya, Vakragrivacharya, Gruddhapichchhacharya and Padmanandiacharya.

Kundkundacharya spent most of his life in and around Ponnur Hills in TamilNadu (about 120 km from Chennai/Madras). This is the place from where it is believed that because of his vast knowledge, purity of soul and resultant super human powers, he went to Mahavideh Kshetra, an another world, where the present Tirthankar Simandhar Swami resides and preaches. There he got the opportunity to listen to the preaching of Simandhar Swami. This further deepened his spiritual knowledge. After returning, he wrote 84 scriptures describing the true nature of the soul, Karmas, their interactions, world, and nature of basic six elements and clear path of salvation.

Unfortunately, only about a dozen scriptures are currently available from his 84.

However, what is available now, is more than enough for aspirants and truth seekers to walk on the path of salvation. Some of his most popular and very useful scriptures are: Samaysar Pravchansar Panchastikay Niyamsar Ashtapahud He reasoned that the worldly souls like us, lack proper vision of reality and are ignorant of their true nature of the soul, resulting in wrong beliefs and improper action.

Consequently, these worldly souls are wandering eternally in birth & death cycles. For the spiritual benefit of such ignorant souls , He propounded the doctrines of Bhagwan Mahavir in its correct perspective.

He is so highly respected that his name is often taken after Mahavir Swami Bhagwan and First Guru Gautam Swami.

Jain philosophy has a special significance in the field of philosophy. Jain principle of soul-living and matter-non-living is very important. Jain philosophy is a scientific philosophy . It believes in the concept that consciousness is Soul. Consciousness is the characteristic of every living Soul.

The soul constitutes the most important theme of the Jain Philosophy. The soul is central theme in the Jain system. Different parts of the system appear to be woven round the central theme. The soul is neither created nor is any body created by the soul. It is essentially a unite of chetana (Conscious-ness) and Upyoga (Conation).

The soul is eternal but not of a definite size, since it contracts or expands according to the dimension of the body in which it is incorporated for the time being. According to Jain theory of substance not only the Soul but all the substances must also have some extension, finite infinite or atomic. Variability of a Soul’s magnitude, which is perceived through the variability of the organism of the living beings. Can be explained only by affirming extension of the Soul.

In accordance with the Jaina theory of substance the soul possesses a multiplicity of attributes. In respect of some other attributes both the soul and non-soul (body) agree with each other. The special attributes of the soul like conation, knowledge and bliss etc. distinguish it from the non-soul (body) and the general implication of such attributes is termed as consciousness. Besides, many other attributes of the soul are also conscious.

The Jains are of the opinion that Soul is linked with karmas. Just as the link between the earth and gold is eternal and c; likewise the union between Soul and Karma is also beginning less. Just as the food eaten is automatically converted into the shape of seven elements, similarly the karmic matter adopted by the soul is automatically converted in the shape of Karmas.

To sum up, according to Jain Philosophy soul is conscious and despite being transformed into different states it is eternal, the doer of pious and evil karmas and the sufferer of their auspicious and inauspicious fruits; it is self-sizes, neither psychical nor cerebral but psych-Cerebral.

In accordance with the Jaina theory of substance the soul possesses a multiplicity of attributes. In respect of some other attributes both the soul and non-soul (body) agree with each other. The special attributes of the soul like conation, knowledge and bliss etc. distinguish it from the non-soul (body) and the general implication of such attributes is termed as consciousness. Besides, many other attributes of the soul are also conscious.

The Jains are of the opinion that Soul is linked with karmas. Just as the link between the earth and gold is eternal and c; likewise the union between Soul and Karma is also beginning less. Just as the food eaten is automatically converted into the shape of seven elements, similarly the karmic matter adopted by the soul is automatically converted in the shape of Karmas.

To sum up, according to Jain Philosophy soul is conscious and despite being transformed

into different states it is eternal, the doer of pious and evil karmas and the sufferer of their auspicious and inauspicious fruits; it is self-sizes, neither psychical nor cerebral but psych-Cerebral.

A total of eighty-four works on various themes are ascribed to Kundakunda, of which fifteen are extant and three may be said to be philosophical masterpieces, all written in the Prakrit language. These are the Pañchastikaya (Essence of the Five Existent= s), the Pravacanasara (Essence of the Scripture) and the Samayasaa (Esse= nce of the Doctrine).

The Pañcstikya and samaysara is an elementary work=dealingwith the Jaina substances (excluding time because it does not occupy any spatial points) and the fundamental truths, to which two additional categories are added, namely the meritorious and demeritorious acts related to karma (puṇya and pāpa). The Samaya= samaysara emphasizes, among other things, two standpoints mentioned in the canonical literature which seem to have no relation to the standard sevenfold standpoint (see Manifoldness, Jaina Theory of). These are the `definitive' standpoint (niścayanaya), used synonymously with the `pure' or `transcendental' (śuddha or paramārtha) standpoint,= and the `mundane' standpoint (vyavahārikanaya). It is an illuminating work dealing with the nature of the soul and its contamination by matter, and whether the soul's intrinsic nature is in any way affected or changed through karma bondage in so far as it is the doer and enjoyer of activities. An attempt is made to reconcile theseproblems, solutions to which depend on the standpoint from which one approaches the issues. The Pravacanasāra is an insightful work whose three sections clearly delineate its scope: knowledge, the objects of knowledge, and conduct. The problem of substance, quality and mode, is one of the pivotal issues in Jaina philosophy and a few points are outlined below in order to show how Kundakunda deals with it. It forms the subject matter of the second section of the Pravacanasara,which the tenth-century commentator Amṛtacandra says Kundakunda `properly discusses'.

The problem is basically that of how change in the world may be explained given the permanent, eternal nature of the two basic substances of ultimate reality; this has obvious implications for the essential nature of the soul. Kundakunda begins the section with the statement: `The object of knowledge is made up of substances, which are said to be characterized by qualities, and with which, moreover, are (associated) the modifications' (Pravacanasāra II, 1; trans. A.N.Upadhye). The basic problem is then evident when he says: `There can be no origination without destruction, nor is there destruction without origination; origination and destruction are not possible in the absence of permanent substantiality' (II, 8). How `origination' and `destruction', which in fact refer to change,

are to beunderstood is expressed by Kundakunda in typical Jaina language in II, 19: `The substance forever retains its position, its own nature, as endowed with positive and negative conditions according as it is looked at from the substantial and the modificational viewpoints.'This is further elaborated: All substances are nondifferent from the substantial viewpoint, but again they are different from the modificational view-point, because of the individual modification pervading it for the time being. According to some modification or the other it is stated that a substance exists, does not exist, is indescribable, is both or otherwise.

(II, 22–3)What Kundakunda means by origination and destruction is distinctively Jainist and is clarified later in the same section: `In this world, in which modifications originate and pass away at every moment, nothing is absolutely produced or destroyed; what is the production of one modification is the destruction of another; and thus origination and destruction are different' (II, 27). The change that occurs in matter is understandable on the analogy of objects and colour. Just as gold (regarded here as a substance), for example, can have not only different shades of colour (with colour being its basic quality) but also different forms (with the object made out of gold being its modification), so too all substances retain their substantiality despite the apparent destruction of their qualitiesand modes. The situation is more complicated with the soul substance. The problem is technical, and relates to two `operations' (upayogas) ascribed to the soul, namely `indeterminate intuition' and `determinate knowledge'; these operations are described as two qualities (guᚇas) of the soul. The concern is with the unity or identity of the soul and involves the question of whether the two upayogas operate in the soul simultaneously or in succession, and if in succession, which is first, and whether they maintain their distinctness in the state of omniscience. Kundakunda maintains that they operate successively at the mundane level and simultaneously at the transcendental level of omniscience.

In Jain philosophy, the unity of the three jewels, rational perception, rational knowledge and rational conduct, constitutes the path to salvation. However, it seems that the masses had developed doubts, disregard and misunderstanding about the three jewels. Until that time, there were no written texts having a consistent and analytical presentation of the three jewels. Ordinary people were forbidden to study the scriptures composed by Bhagwaan Mahaveer's interpreters (GANADHARs). Further, on account of the oral tradition, the scriptures had become so fragmented and partially forgotten that even the scholarly monks hesitated to put them into writing. The possible reason being that they suspected that many people would not accept them as authentic. Naturally, Acharya Kundkund had similar concerns. Nevertheless he took the intrepid step. In SAMAYASAAR (Essentials of Spiritualism), he wrote:(9) I am presenting a comprehensive knowledge of soul as differentiated from external objects based on my understanding and experience. Accept it if (in your estimation) it satisfies the condition of authenticity (PRAMAAN). But if I fail in my description, reject

it.

Acharya Kundkund wrote PANCHAASTIKAAYASAAR (Essentials of Five Entities), SAMAYASAAR (Essentials of Spiritualism) and PRAVACHANASAAR (Essentials of Religious Discourse). PANCHAASTIKAAYASAAR describes five of the six entities that are the object of rational perception, SAMAYASAAR contains rational knowledge about soul and alien substances, and PRAVACHANASAAR describes rational conduct. Thus Acharya Kundkund presented a detailed and consistent discussion of the path to salvation for the masses.(10) After Bhagwaan Mahaveer and his interpreters, for the first time, Acharya Kundkund provided a system of scriptural knowledge for the inquisitive. He presented the fundamental concepts relating to the path to salvation in a comprehensive manner. His significant contribution removed doubts and effected a consensus among the people. Even today, the attraction of the magnificent literature of Acharya Kundkund has not diminished.(11) The self is different from matter, Matter from the self-this is the quintessence of all the compilations of wisdom; all the rest of knowledge is but an amplification of this! I am not subject to death; then, what for should I fear death? Nor I am subject to disease; then, what can cause me pain? I am not a child; I am not an old man; nor am I a youth- all these appertain to the flesh (matter)" The Jains have compared Soul with sun. Life exists only with Soul; otherwise it is death.

In bondage the power of Soul becomes limited. Soul is living; and the existence of Soul is self-evident by the word life. Soul is different from body and is all pervading. It does not mean that it expands like the non- living substances but the experience of the different organs of the body exist in it. Like light soul pervades every part of the body through consciousness. It is the moving force of the body and senses are its medium. The relationship of cause and effect cannot be established between body and consciousness.

The co-working with body is not everlasting; for the Soul performs its functions and during sleep and unconsciousness as well.

As the Soul moves on from one state to another state of existence every moment, it is dynamic. Just as gold remains gold even when crowns and different types of ornaments are manufactured with it, likewise while moving in all the four conditions of existence of the state of Soul changes, still the Soul remains as it is.

Prof. A. Chakravarti observes: “The appearance is just the appearance of reality and the reality cannot exist apart from and independent of its appearance which is but its manifestation. The contradiction between reality and existence is but the result of mental abstraction, and as such has no basis in a genuine metaphysics.�

The followers of the omniscient-Jinas, do not rely upon anything like the so-called creator or the father-god of heavens, or supreme Soul. On the other hand, the Jains have their own ontology of religion and Theism, doctrine of purity of Souls, concept of mundane creatures and the school to cognize other phenomena in the universe. It is the firm conviction of the Jainas that the Soul is the supreme knower and knowable too.

Knowledge is the fundamental virtue attribute to the Soul.

Jainism teaches that soul is immortal and in its pure nature is full of absolute knowledge and infinite bliss. It is only when Soul is drawn low by the body and the senses that it is held in bondage with karmas. To mediate for only a few minutes daily on the pure nature of the Soul is path of liberation and salvation.

Human Soul endowed with the characteristics of pure and perfect knowledge by nature and capable of sailing us across the vast ocean of the world is the real place of pilgrimage. The mundane Soul who bathes in the celestial pond of his Soul gets rid of all blemishes of karmic matters in the world. For this purpose mundane Souls should observe the religious vows day and night and should become purified with Right Belief.

Acharya kundkund Swami has stated this fact in the 26th couplets of ‘Bodh Prabharta’.

Non-violence, Truth, Non-stealing, Celibacy and Non-possession are five vows or great vows. To have faith in the ultimate sanctified principles bereft of twenty five infirmities, i.e.- eight blemishes, eight type of prides, three follies and six forbidden acts is called Right Belief. Right Belief means true and firm conviction in seven tattvas. i.e. principles of Jainism as they are and without any perverse notion. The belief that the Jain Tirthankaras are the true Gods, the Jain Sastras, i.e. sacred books, the true scripture, and the Jain saints the true preceptors, is called the Right Belief. The ascetic who has been made sanctified with Right Belief and vow with the above characteristics, who is not governed by the five senses, and not ambitious for the external objects, gets initiated into the holy path of pure inner self (Soul) and bathes in the pure stream of knowledge.

The Acharyas have termed the pure, unblemished and spotless holy religion free from all type of excesses, as moral character is the true pilgrimage. Right-Belief with full faith in the Jain principles is also a pilgrimage. To subdue the senses and control the mind is selfrestraint. This self-restraint being capable to sail us across the ocean of the world is also pilgrimage. The characteristic of penance is the negation of desires. This penance is also a pilgrimage. Besides, acquisition of knowledge is also pilgrimage. In Jainism all these are called pilgrimage from the substantial point of view. We should undertake these pilgrimages with calm and peaceful mind. When these feelings of Right-Belief etc. are accompanied with anger, they are not called pilgrimage.

From the conventional and relative point of view visiting the world renowned Jain holy places like Sammed Shikker, Champapuri and Pawanpur etc, which have been rendered sacred by the foot prints of the liberated Souls who are instrumental in attainment of salvation, and offering prayers at these bliss-full spot is also a pilgrimage.

Just as in the world an edible article gains greater sweetness with the addition of molasses, jamjaggery or sugar, likewise the holy places, which are the permanent abobes of liberated Souls, make the world a sacred place. Only the holy places mentioned in the Jain scriptures have been regarded true places of pilgrimage. To regard taking dips in some rivers or ponds or taking jumps from the hilltops or passing through some caves in the hills as pilgrimage is simply ignorance.

Those who embark whole-heartedly on the pilgrimages mentioned in the Jain scriptures getting rid of wrong belief; anger, pride, deceit and greed etc. can attain liberation on becoming endowed with Right- Belief.

A journey into the eternal land of bliss (Soul) is a true pilgrimage. It is only by going on this pilgrimage that the noble souls swim across the ocean of the world. It has also been said in Jains scriptures that’ the three jewels namely ‘Right- belief, Right knowledge and Right- conduct’ are the superb type of pilgrimage. A living being endowed with the three jewels performs the superb type of pilgrimage; for the three jewels are the attributes of the Soul. The three jewels are not found in the other substances except the Soul.

Therefore, a living being adorned with the three jewels has been stated to perform the sublimes pilgrimage. In ‘Aadi Puran’ one of the Jains scripture ‘Right- belief, Right knowledge and Right- conduct’ which pave The path of Salvation have been called pilgrimage From the above illustration we come to the conclusion that Soul is the true pilgrimage.

Therefore, all human beings should undertake the pilgrimage of Soul (from the substantial point of view) along with the practical pilgrimages. Only by doing so the migration of Soul from world to world can be put to a stop.