Jain Digest 2000 07 Vol 16 No 03

SR No.: 527079
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2000
Total Pages: 44
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 10 MB

Page 16

ACHARYA KUNDKUND'S SAMAYABARE. A Master
Acharya Kundkund (112 B.C.) is an unquestioned authority on Jain metaphysics, and his name is revered and enumerated next only to that of Lord Mahavir and Gautam Swamiji. Acharya's original name was Padmnandi which was latter changed to Kundkund possibly due to his native place Kondkunda in south India. During his life time of ninety years, this great Master composed more than ninety scriptures. Acharya Kundkund's contributions to Jain literature and philosophy is unsurpassed in last 2000 years. Most authoritative and prominent of Kundkunds' epics are (1) Samayasar, (2) Pravachansar, (3) Panchastikay, (4) Niyamsar, and (5) Ashtaprabhrut.
Samayasar is a paramount work of Acharya Kundkund composed in Prakrit more than 2000 years ago at age 85. Samayasar has been brilliantly commented in Sanskrit by Acharya Amratchandra in the 10th century A.D who is also considered as one of the greatest Jain Masters and scholars of Sanskrit and the metaphysics of soul and matter. Acharya Jaysen also commented in Sanskrit on Samaysar in 12th century A.D. A Hindi poetic translation of Samayasar's Sanskrit verses of Amratchandra was done by Banarasidasji five hundred years ago. Hindi and Gujarati and English translations of the entire text are now available.
Out of the twelve Agam Sutras composed by Gautam Swami, the last Agam text called Drashtivad is no longer in existence which contained fourteen Purvas. Fortunately, the scholarly works of Acharya Kundkund have given us the essence of some of the Purvas that contained the depth of real Jain metaphysics or Dravyanuyog. The five texts (mentioned above) composed by Acharya Kundkund are no less than the original Purvas to describe the complex subject of Jain metaphysics or Dravyanuyog.
The word "Samayasar" means the essential nature of the soul or Dravya. In fact the word "Samayasar" is made of two Sanskrit words: The word 'Samay' means Atman or the knower , and the word 'Sar' means pure or essential nature. The combined word "Samayasar" thus means characteristics of the pure soul or pure consciousness. Samayasar is the most authoritative and brilliant thesis of Acharya Kundkund on the nature of pure consciousness and the metaphysics of soul and matter. As a highly self realized Yogi, Kundkund presents a unique science of separating soul from matter to attain the self realization.
The Essence of Samayasar:
Acharya Kundkund has scientifically described the nine elements (Tatvas) in Samayasar: Jiva, Ajiva, Papa. Punya, Ashrava, Nirjara, Samvara, Bandha, and Moxa. The author states that until one can understand the true significance of these nine elements from Absolute reality point of view or Dravyarthic Naya, one can not know the true nature of the self.
14/JAIN DIGEST. FALL 2000
of
Jain Metaphys
By Dr. Pravin L. Shah - Reading PA
Acharya Kundkund explains Jain metaphysics from Nischaya Naya or Absolute reality point of view as follows:
True nature of Self from Dravyarthic point of view is always pure consciousness in the state of knowing all the time. The most important scientific characteristic of soul or Atman is its intrinsic property of self illumination as well as illuminating the entire universe. Each soul is everlasting, ever existing, self illuminating, and filled with infinite knowledge, perception, and eternal bliss and happiness.
One needs to consider three aspects of soul; Soul as a Dravya is never changing and is everlasting and always knowing. Soul has infinite Gunas or attributes like infinite knowledge, perception, bliss, joy etc. and soul as Paryay is in transient state undergoing changes all the time.
The Karmic impurity resides in the Paryaya of the soul but does not enter inside the Dravya or pure consciousness. According to Jain science, our soul as a Dravya is as pure and full of consciousness as that of Lord Mahavira. For example, a gold ring may have some impurity mixed with it but gold as a Dravya is absolutely pure gold in the eye of the jeweler all the time.
From the absolute point of view or Nischaya Naya, pure consciousness is not touched by the Karmic matter nor does the soul give up His purity in any life cycle. The Karmic matter and the various transformations are experienced only in the Paryaya or transient state. The root cause of the Karmic bondage is the ignorance of the Self.
Chapters one and two of Samayasar describe the true nature of soul and matter respectively. Chapter three is the true heart of Samayasar which describes the metaphysics of soul and karmic bondage and how to dissolve the bond. As long as the peerson does not recognize that the Atman and the Karmic inflow called Ashrava are absolutely different from each other, so long will the person be devoid of Self knowledge and will identify himself with baser emotions of anger, greed, lust, etc. As soon as one recognizes the true difference between the pure consciousness or the knower and the transient nature of good or bad emotions, one is set on the journey for self
realization.
Acharya Kundkund has given us the greatest gift of Lord Mahavir in Samayasar by explaining the independent nature of each element or Dravya. According to Jain metaphysics, one element (soul or matter) can not create, change, or destroy other element nor one Dravya can give or take pain or pleasure from other person or element. Each element, each atom, and each soul is self sufficient and is completely independent of other entitles. This knowledge of inertness and completeness of soul and matter at atomic level helps one destroy ones ego and one begins to turn within ones self for happiness and peace since each soul is potentially filled with infinite happiness and bliss.