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PRABUDDH JEEVAN
NOVEMBER 2015
evant from a particular perspective. As a type of criti- and awakening for those who are engaged in meritorical philosophy, nayavāda holds that all philosophical ous deeds. disputes arise out of confusion of standpoints, and the
-Bhagvatisutra, 12:53–54 standpoints we adopt are, although we may not realize
Thousands of questions were asked and Mahavira's it, "the outcome of purposes that we may pursue". While
responses suggested a complex and multifaceted reoperating within the limits of language and seeing the
ality with each answer qualified from a viewpoint. Accomplex nature of reality, Mahāvira used the language
cording to Jainism, even a Tirthankara, who possesses of nayas. Naya, being a partial expression of truth, en
and perceives infinite knowledge, cannot express reables us to comprehend reality part by part.
ality completely because of the limitations of language, Mahavira's responses to various questions asked which is of human creation. by his disciples and recorded in the Vyākhyāprajñapti
This philosophical syncretisation of paradox of demonstrate recognition that there are complex and change through anekanta has been acknowledged by multiple aspects to truth and reality and a mutually ex
modern scholars such as Arvind Sharma, who wrote. clusive approach cannot be taken to explain such re
Our experience of the world presents a profound paraality:
dox which we can ignore existentially, but not philoGautama: Lord! Is the soul permanent or imperma
sophically. This paradox is the paradox of change. nent?
Something - A changes and therefore it cannot be perMahāvirā: The soul is permanent as well as imper- manent. On the other hand, if A is not permanent, then manent. From the point of view of the substance it is what changes? In this debate between the "permaeternal. From the point of view of its modes it under- nence" and "change", Hinduism seems more inclined goes birth, decay and destruction and hence imper- to grasp the first horn of the dilemma and Buddhism manent.
the second. It is Jainism that has the philosophical cour-Bhagvatisutra, 7:58-59 age to grasp both horns fearlessly and simultaneously, Javanti: Lord! Of the states of slumber or awaken- and the philosophical skill not to be gored by either. ing, which one is better?
[To be continued]
76-C, Mangal Flat No. 15, 3rd Floor, Mahāvirā: For some souls the state of slumber is
Refi Ahmed Kidwai Road, Matunga, Mumbai-400019. better, for some souls the state of awakening. Slumber Mobile : 96193/79589/98191 79589 is better for those who are engaged in sinful activities Email : kaminigogri@gmail.com
Story of the Sixth Chakravarti Kunthunath
The sixth Chakravarti Kunthunath was also the 17th Tirthankara. In last birth Kunthunath was a king named Sihavahashah, always donating generously food and clothes among needy people. In this way he gathered more punya. Once he heard about the immorality of soul and the transient nature of the body, so he renounced the world and became a disciple of Samvaracharya. In this birth he received Tirthankara-nama-karma. After Kaladharma (death) he became a deva in Sarvathasiddha devaloka and later on became KUNTHUNATH in his next birth. At Hastinapur in Bharat-khsetra, King Shoora and Queen Shridevi were very religious. Once Shridevi saw the 14 auspicious dreams/Svapanas. She narrated about the Svapanas to her beloved king. The king said that in near future a great soul will take birth in their family. Both were very happy about this news. Shridevi gave birth to a child whom they called KUNTHUNATH. In his young age, he won all the states with the Chakra-ratna he received in the armoury and became the sixth Chakravarti. Achieving all the comforts and power of Chakravarti, he thought of getting ultimate knowledge so he renounced the world. He performed severe austerity and received Kevalajnan and thus became the 17th Tirthankara. He delivered sermons in Samavasarana for the welfare of mankind. He attained Nirvana at Sametshikhara hill. Thus he was our sixth Chakravarti as well as the 17th Tirthankar.
