Pristine Jainism

Author(s): S M Jain
Publisher: Parshwanath Vidyapith

Page 34

Samyaktva (Rationality) : (31) Arhat stage is only such a stage and for whom only there is relevance for abstract viewpoint (Suddha Naya).
सुद्धो सुद्धादेसो णादव्वो परमभावदरिसीहिं । ववहारदेसिदो पुण जे दु अपरमे ट्ठिदाभावे ।।
Samayasāra - 1.14 There appears to be significant impact of Brahmanical cults which was on the rise, suppressing others by various temptations and even force. Brahma (the pure and real) and Māyā (the mirage and unreal) were main facets "SETYCH FICAZIT". Kundakunda tried to synthesise the pure abstract (suddha) and the practical (Vyavahāra). He gave supremacy to śuddha and simultaneously cautioned the followers for it till they attain perfection denouncing Vyavahāra and by glorifying suddha, he must have satisfied the then powerful Brahmanical cult and simultaneously emphasising the importance of Vyavahāra he has adhered to the principle of Anekānta of Jainism.
The controversy has however been started recently by Songarh School and it is raging fiercely without any hope of reconciliation. They quote and swear by Kundakunda but do not try to read his verses in correct perspective. The tragic set back and fall out of relevance of suddha or Niścaya-naya is that from the fundamental trinity of belief, knowledge and conduct only first two are emphasised and the third conduct has been relegated and almost abandoned. It is conduct, which is manifest and gives real identity to a Jaina. It is necessary to restore the rational concept of trinity, which is indivisible and a unified whole. Unfortunately in Samayasära by Kundakunda Samyagdřsti (endowed with rational belief only and not indivisible trinity of belief, knowledge and conduct) has been so much glorified that he is said to be not only immune from karmic influx but is getting rid of karmic matter even while enjoying sensuous pleasures. It is height of moral laxity and against conduct rules. It is solipsism and not Jainism.