Kundakunda Acharya and Jain Philosophy

SR No.: 007643
Original Sutra Author: N/A
Author: Jayantilal Jain
Publisher: Research Foundation for Jainology Chennai
Publication Year: 1997
Total Pages: 66
Language: English
Classification: Book_English
File Size: 3 MB

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The state of Arihant results in realisation of all these principles in its most perfect manner. Arihant means the state of pure self, Jnanee, Omniscience, Akarthavad, etc. The state of Arihant can be described in many ways and the above thirteen principles cover only a part of the most adored status in Jain Philosophy.
FORCES PREVENTING BECOMING ARIHANT What are the forces which prevent self-realisation or becoming Arihant? These are generally known as 'karmas'. Liberation from the karma's bondage leads to emancipation (Mokshya). Just as a sick person is not able to do his best in day-to-day work, this bondage never allows the real self to realise its full potential. This bondage only causes varying degrees of happiness, unhappiness, cycle of births - deaths, state of one's knowledge about the past, present and future), feelings, body (types) and so on. When the soul succumbs to forces of karma, the bondage is created and as those forces ripe, different stages of existence are caused.
As mentioned earlier, according to Kundakunda Acharya the real reasons for bondage of karma is not due to the existence of karmic particles but due to the ignorance of the pure-self. The Theory of Karma cannot be fully appreciated and understood until and unless one understands the pure-self. Karmas are nothing but the perversions of the soul due to misconceptions, ignorance, lack of interest in the pure soul, etc. But all these reasons culminate into only one reason i.e., ignorance of the pure-self. Owing to these reasons, Kundakunda Acharya focused on acquiring the true knowledge of about operation of karmas, its eight-fold classifications, six substances in creation of bondage. These aspects are briefly discussed in the following paragraphs.
What do you mean by 'karma'? When a soul perceives worldly things, contrary to their true nature, such perceptions are known as 'karma'. Further, this universe is always full of inanimate karma particles. The moment a soul perceives the worldly objects contrary to their true nature, these particles are attracted by a soul and a bondage between a soul and karma particles takes place. This attraction is like that between a piece of iron and a magnet. Note that karmas are of two types - perception-based and particles-based. When we use the word karma, it denotes both the types as these happen together at the same time. Thus, the wrong perceptions of things around us
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