Sumati Jnana

Author(s): Shivkant Dwivedi, Navneet Jain
Publisher: Shantisagar Chhani Granthamala

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Sumati-Jnāna
5) Darsanamohaksapaka - Apurvakarana Gunasthana (8) 6) Upasamaka - Caritramoha or Anivrttikarana and Suksmasamparaya ( 9-10) 7) Upasantacaritramoha - Upasantakasaya Ksapaka or Upasantamoha (11) 8) Caritramohaksapaka 9) Ksinamoha - Ksinamoha (12) 10) Jina - Sayogakevali (13) and Ayogakevali (14)
This indicates that the development of Gunasthana theory had taken place in about Ist century BC and not the 6th century AD as suggested by Sagaramal Jain. Umasvati mentions them accordingly. The Jivasamasa of an unknown Svetambara writer came into light, which is based on the Satkhandagama as the writer himself points out by saying “Bahubhangaditthiyae". It is composed in the later Maharastri Prakrit. Dr. Jain is of view that it is composed in the 5th century AD. He also informs that it is Hemacandra Suri (12th13th century AD) Who composed its commentary for the first time It is a matter of strange that no commentary could be composed on such a remarkable book for about 600 years span of time. There are a number of ancient texts which could not find the commentators. That does not mean that they are not worthwhile. If the works of Kundakunda are not reached to the hands of scholars or commentators, the question cannot be raised about their reality and antiquity. The evaluation of scholars requires in fact unbiased attitude. 10. Question of Kundakunda and Nagarjuna Kundakunda and Nagarjuna and his disciple Aryadeva were contemporary. It is very difficult to decide as who has borrowed the idea from whom. Neither Nagrjuna has referred to Abhedavada of Kundakunda nor Kundakunda mentioned anywhere the concept of Sunyavada propounded by Nagarjuna. But they hail definitely from South India in about first century AD. The idea expressed in the verses No. 143-144 of Samayasara can be found in the Madhyamika karika. In explaining the utility of Vyavaharanaya, Kundakunda in Samayasara says:
Jaha navi sakkamanijjo anajjabhasam vina u gaheum.
Taha vavaharena vina paramatthuvaesanamasakkam.(Verse, 8) Nagarjuna and Aryadeva express the same idea in onthe function of the two truths:
Nanyatha bhasaya mlecchah sakyo grahayitum yatha. Na laukikamrte lokah sakyo grahayitum tatha.
Madhamika Karika, 14.10; Catuhsatakam, 194 Likewise, Acarya Sankara borrowed the concept of Naya from Sramana philosophy. It is quite misinterpretation that Kundakunda borrowed the idea from Gaudapada. In fact, Gaudapada borrowed it from Kundakunda. By this time, Jain philosophy was very much known as Anekantavadi. A huge literature on the concept is also available since first century AD. Thus we have discussed some important points relating to the date of Kundakundacarya and expressed the view that he must have flourished in the 1st century AD and not the sixth or eighth century AD as assumed by Prof. Dhaky and Dr. Sagarmal Jain.