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pose that from the practical point of view two approaches to the reality are necessary but in fact only the pure point of view is true. Application of this methodology to the descripition of interrelaions of two absolutely ontologically different substances: karmic matter (karmapudgala) and soul (jiva) leads the author of Corpus Cundacundae to the fundamental conclusion that karmic matter joins and binds soul only on the level of the ordinary practice. But from the real point of view this assumption of the connection of the soul and matter is error and delusion of soul, soiled by passions.
By this way Kundakunda tries to prove the idea that karma is neither absolutely identical to the matter, nor completely different form it (thesis "identity-in-differene"). From this affirmation two conclusions follow. Firstly, soul by its own nature does not belong to the exclusive circle of births and deaths because samsara-self-reproducing system of the delusions: wrong ideas and believes produce wrong states of the consciousness. These untrue conditions in their turn produce influx of kanmic matter into the soul and et cetera. Secondly, connecion between soul and karma destroys as soon as soul realizes that binding ignorance is the delusion of true nature of the relationship (more correctly, absence of it) between two substance. In other words, for binding is an error or delusion of consciousness so karma does not explain anythig in cause-consequence chain. In Corpus Cundacundae Path of Liberation is considered not only as ascetic practice which includes different psychophysical trainings, rituals and ceremonies but at the same time realizing of the soul of its own pure nature.
Kundakuna's theoretical approach to formulation of basic thesises and principal ideas have played a significant role in the comprehension of Mahavira's doctrine. We may consider Kundakunda as one of the first (together with (Umasvati) Jain thinkers, who has set about the task of conceptualization of problematical field of Jain philosophy. The Kundakumda's ideas about the nature and attributes of spiritual substance and the methods, by which we can describe the substantial base of reality, have been in use as a fundament of the building of Jain universe for future Jain philosophers.
The monograph is concluded with translation from Prakrit and Sanskrit versions of four Kundakunda;s treatises, of Umasvati "Tattvartha-adhigama-sutra", Indices of Notions, Names, Texts and Bibliography.
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