Jain Journal 1974 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 14

JULY, 1974
It is these features that add to the works of Kunda Kunda a special value. As a concise statement of the doctrine, the Jainas attach great value to a later work, Tatvārtha Sūtra, but this is merely a compilation and lacks the warmth and fervour of original works, like those of Kunda Kunda. In the following exposition of the Jaina doctrine it is the point of view of Kunda Kunda that will be represented.
Kunda Kunda does not write anything as his own. He only claims to give a true version of the teachings of the Jinas collectively. For practical purpose they represent the teachings of Mahavira whom he sometimes mentions specifically. Had they deviated from these teachings, probably Kunda Kunda would not have been accepted without question by Jaina scholars. But it so happens that schism, except as stated before in a few trivial matters is entirely absent from Jainism.
The reason is that Mahavira left the doctrine in such a lucid and logical form, avoiding the use of metaphorical or allegorical language, that no difference of opinion as to its meaning is possible whatever opinion one may hold about the merit of the doctrine. In many cases lack of schism indicates lack of intellectual activity among the followers of a system. Jaina history, however, shows that there was great intellectual activity among Mahavira's followers, not only in religious philosophy and metaphysics but also in grammar, logic, lexicography and even secular arts like music and dancing. We shall, therefore, be on safe ground in accepting Kunda Kunda as an authoritative exponent of Jainism.
In order to see the Jaina doctrine in a proper perspective, a brief survey of Mahavira's life is essential. Very few details are known about his life but in some respects this lack of detail is itself significant. He was born in a ruling Ksatriya family and upto the age of 30 lived the normal life of a prince of the period, consisting of a round of sport, and deeds of valour and pleasure. There is no indication in this portion of his life of any special inclination towards -religion or meditation in solitude or any morbid tendency whatsoever. Nothing happened in his case, as it did in Buddha's, to induce in him any profound sense of human suffering.
Suddenly we find him turning his back on the world, renouncing completely his life of ease and pleasure and becoming an ascetic. No motive for this step is recorded in his life. Such a motive is always mentioned in the life of every Jaina saint and the omission in his case can only mean that the urge must have been entirely from within. His