Deshbhushanji Aacharya Abhinandan Granth

SR No.: 012045
Original Sutra Author: N/A
Author: R C Gupta
Publisher: Deshbhushanji Maharaj Trust
Publication Year: 1987
Total Pages: 1766
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 56 MB

Page 679

Kundakunda on Samkhya-Purusa
Kundakunda occupies a unique position in Jaina tradition. His early date, the authoritative character of his works, the utility of his writings equally for all spiritual minded persons monks or laymen, Jaina or Nonjaina, are some of the important features which raise him to the place of honour in the arena of Indian philosophy. His writings carry still more importance for history of Indian philosophy specially the Samkhya system. At his age the philosophical doctrines of the Samkhya were crystalised. However, the early works of Samkhya are in oblivion and we know very little of the Samkhya theories before Iśvarakṛṣṇa. Kundakunda's exposition of Sithkhya presents a picture of pre-livarakrspa Samkhya. His exposition is significant for the reconstruction of pre-Isvarakṛṣṇa Samkhya. The points of criticism raised by the early authors like Kundakunda surely help in the further clarification of the Samkhya thought. The present paper purposes to study Kundakunda's comments on the Samkhya concept of Puruşa with the above view point.
Kundakunda finds following faults in the Samkhya-explanation of the nature of Purusa.
The Samkhyas do not hold that the molecules of karmans change into various modes of karmans. Therefore, Samkhya theory implies the non-existence of worldly state and transmigration of soul. The same defect will further result if it is again supposed that the soul does not undergo emotional modifications like anger, etc.2
Kundakunda further finds fault with the theory that agency of all kinds belongs to Prakṛti and the Purușa is ever free, eternal, non-agent, not liable to any change and contamination. According to this theory Puruşa is bound by karmans and the karmans are done and belong to Prakṛti, though the experiencing entity is the Purusa. It implies that the acting entity and the entity experiencing the fruits of the karmans are different and, hence, the acting agent will not enjoy or suffer for the acts. Consequently, it will leave no utility for the prescription of ethical discipline. No one will suffer for the sin of co-habitting with other's wife because the soul, the experier cing entity, is not involved in such an act. The karmic material in man creating or longing for woman belongs to Prakṛti and the karmic material in woman longing for man also belongs to Prakṛti. Prakṛti is not an experiencing entity. Similarly, no one will experience the fruit of killing
1. 'कावयाचापरिणममा कर्मभामेन ।
rear: fa ista, Samayasara, Kashi, 1950, 117
Samayasāra, 122
Samayasāra, 340
2. 'अपरिणममाने हि स्वयं जीवे क्रोधादिभिः भावः । संसारस्याभाव: प्रसजति सांख्यसमयो वा ॥ 3. 'एवं सांख्योपदेशे ये तु प्ररूपयन्तीदृशं श्रमणाः । तेषां प्रकृतिः करोत्यात्मानश्चाकारकाः सर्वे । 4. Samayasara, 335-37
जैन दर्शन मीमांसा
Dr. Shiv Kumar
१६१