Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 24

That entails four gatis to salvation. Listen! I am just an elucidator for you to learn.'
We see his geniusness in the exposition of soul and its functional mechanism in pursuit of liberation. His prolific works thus form the most authoritative and critically valued source on the subject of soul and its mokṣa in Jaina metaphysics, and indeed in the whole context of Indian philosophy. Even the monist Sankara (circa 8th C.E.] was well acquainted with Kundakunda's (metaphysical exposition] either through the original or in the Sanskrit commentary [of] Amstacandra." For the faithful, Kundakunda was very venerable as demonstrated in the following maxim:
Manglam bhagavān Viro, Manglam Gautamāgaņi Manglam Kundakundādyo, Jaindharmostū Manglam
The aim of Jain spiritual endeavor is the liberation of soul from its transmigration, freed from accumulated karmas. Hence the soul has the tendency to aspire for mokşa, and the Jinas have expounded the path of purification, which the saint scholars and philosophers have elucidated in detail on the specifics of the functional mechanism.
The early saint scholar and philosopher who carried out exposition on the specifics of the functional mechanism was Ācārya Kundakunda. The nature of soul and its endeavor to achieve liberationoften obstructed by karma material- have been investigated and elucidated in a methodical exposition by Kundakunda in his great works - in Sauraseni Prākrit- Samuyasāra, Pravucunasāra, Pañcāstikāsāra, Niyamsāra and Aștapāhuda.
His philosophical exposition underlined by logic, fruits of the karma is subjected within the preview of tri-ratna, which is otherwise could be stated as Jain Trinity, in the evangelical concept. This tri-ratna concept is quite unique from all other thoughts in relation to its formation; not perceived but based on real life existence, which might have lateral or upward movement toward human condition or superhuman state. As it implies, it has three components and without one the other cannot march forward. Kundakunda describes the three paths to mokşa, very concisely:
Samyag- cāritra undictated by desire or aversionTogether with samyag-jñāna and samyag-darşan, Forms the path to mokşa
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