Jain Journal 2000 07

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

Page 19

KUMAR SOUL AND ITS FUNCTIONAL MECHANISM IN JAINISM
Acārya Kundakunda with his understanding of the contemporary thoughts and their status of "otherness", or "alterity" clearly focuses on his exposition of Jaina soteriology based on religious experience and theoretical isues posed by alterity school. In other words, he explores in a fashion of interdisciplinary examination represented by á variety of methodological perspectives, and addresses certain socioreligious issues that appear to have interface between historic events and religious experience. This poses pedagogical challenges to the academics as modern scholars often have mistaken some of his pronouncements. For example, gāthā 8 of the Samayasara in which he speaks of sakkamaṇajjo aṇajjabhāsam, the term translated by Professor Cakravarti to mean of foreigner, it must be reflected as socioreligio-environment that existed in the historic times. In a case where he points out dire consequences of not to following the dictum of the Jina, or chastises the faithful-either ascetic or ordinary, his thoughts are expressed in reference, perhaps to the laxity of the Jainas in the northerm part of the subcontinent in their practices and performances rather than being a theological preacher. This could be his forethought statement of the historic event to come of the Jaina church in the
North breaking into Svetambara tradition.
In the history of Indian philosophy, definitively Acarya Kundakunda occupies a unique position with his numerous works, considered by modern scholars as authority on the Jaina soteriology. However, his works having not been categorized under the rubric of philosophy, it is to be lamented that Acārya Kundakunda has been presented as a theologian, rather than as one of the ancient philosophers in the annals of Indian philosophy. In fact, Acarya Kundakunda is to be credited as philosopher icon of the ancient subcontinent of India, and who, in the beginning of the Current Century, based on his religious studies and experiences, produced secular works on the "system of soul and its liberation." Although his works on the subject show no deviation from his Jainistic thought, Acarya Kundakunda could be hailed as the "first secular philosopher of India." Dr. K.C. Sogani aptly observes in this regard that to grasp and comprehend philosopher Kundakunda, his whole works ought to be studied in entirety and totality.5
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Beholden to the challenges of not only understanding the core principle of Jaina philosophy but also in exploring and expounding the mechanism of how the soul functions, Acārya Kundakunda has indeed championed the austere intellectual exposition of post-Mahāvīra period in the beginning of the Current Era. Thereby, he extends
56. Aspects of Jainology, Vol. II, 1987.