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In his Niyamsāra, Kundakunda explains about the Path and the Fruit in this way:
Jinasāsana declares thusThe Path and the Fruit are constituents; Former is niyama, the latter is mokșa."?
In the view of late professor T.K. Tukol, the works of Kundakunda, particularly the Niyamasāra deals with triratna concept in full detail. The Path of liberation accordingly rests on the foundation of triratna concept as Kundakunda lucidly elucidates. According to him, one without the other two or viceversa delinks the path of liberation, and therefore, all the three jewels must be unconditionally followed, if the transmigration must come to cease. I
REFERENCES
1. Profs. A. Chakravarthi and A. N. Upadhye, Pañcāstikayasāra, p.v, Bharatiya Jnanpith, Delhi 1971. 2. Dr. J.P. Jain in The Jaina Sources of the History of Ancient India, p. 106, assigns him to 37-14 B.C.E. 3. Ibid. J.P. Jain, op. cit., pp.33n; 125; 267. 4. Dr. Shuddhatmaprabha, Ācārya Kundakunda and His Commentators (Hindi), pp.38-40, Pandit Todarmal Publication, Jaipur, India 1987. 5. Pkt. Pamcattiiya-samgaha; Skt.Pañcāstikāyasāra, Verse 2. 6. Prof. A. Chakravarthi, Samayasāra, Introd, p.105, Bharatiya Jnanpith, Delhi 1971. 7. Pañcāstikayasāra, verse. 106. 8. Samayasāra, verse.2. 9. J.L. Jaini, Outlines of Jainism, pp.58-59, JL Jaini Trust, Indore 1979. 10. Pancastikāvasāra, verse 14. 11. J.L. Jaini, op. cit., p.65. 12. Sumatibhai Shah, Nivamasāra of Kundakunda, verse 2, Solapur, India 1988. 13. T.K. Tukol, Compendium of Jainism, p. 180. Karnatak University, India 1980.
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