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THE ESSENCE OF JAINA SCRIPTURES
Samayasara, etc. The presence of Apabhramsa in these pahuds is cited as the reason. While other works of Kundakunda has thematic unity, this work (Ashta-pahuda) is of compilatory character. It is clear from the contents that each pahuda is meant to be an independent treatise. There are several other factors in regard to Ashta-pahuda to which A.N. Upadhye has also drawn our attention.
In some of them like Charitra (Conduct) Pahuda and Bodha (Enlightenment) Pahuda, the exposition of the subject matter is very systematic, while in others like Sutta (Scripture) and Bhava (Psychic State or Disposition) Pahuda: appear to be merely compiled that is why perhaps the ascetic emblem prescribed for women is included in Sutta-pahuda. Bhava-pahuda contains legendary references and its contents are extensively varied (Upadhye, n. 3, pp. 34-35). The other four pahudas are Darshan (view, attitude or conviction), Moksha (Salvation), Linga (Insignia) and Sheel (Morality) pahudas. Linga-pahuda discusses the issue of dravya-linga (a monk having mere external appearance) and bhavalinga (having immaculate psychic dispositions), while Sheel-pahuda is particularly concerned with chastity aspect.
The first six of these pahuds (shat-pahuda), grouped together as an independent work, is commented upon in Sanskrit by Shrutasagar. His commentary is very dogmatic in nature containing severe criticism of other religions reflecting religious intolerance with the result that the editor of this work was compelled to remove such references. See Saubhagyamal Jain Ranvka, ed. Shat-prabhratam (Shat-pahuda) together with Sanskrit commentary by Shrutasagar, Hindi translation by Aryika Suparshvamati (Jaipur: Shanti-devi Badjatya, Gauhati, 1983), Do Shabda by editor, p. 19.
Upadhye opines that it is imaginable that "traditionally compiled texts might be attributed to Kundakunda because of his literary reputation". However, he is reluctant "to cancel the current tradition" that Kundakunda be accepted as the author of these pahudas. Upadhye, n. 3, p. 35.
Siddhasen Divakar, on the other hand, was frank enough to tell King Vikramaditya that he would not support the traditions which had been established by our ancestors and which had passed the test of time, unless they held true on examination. He observes: "I am not here to justify it for the sake of saving the traditional grace of the dead irrespective of the wrath I may have to face." Cited in Jagdish Prasad Jain, Fundamentals of Jainism (New Delhi: Radiant Publishers, 2005), pp. 297-298.
Since most of verses in Ashta-pahuda are significant and add to our understanding of various moral and other issues, we are not opposed to
