Quotations From Scriptures:
Quotations From Acharya Kundkund's SAMAYASAAR
SAMAYASAAR is the most important philosophical work by Acharya Kundkund. The word SAMAYA is used for self or soul (ATMA). Thus SAMAYASAAR deals with the nature of self. The knowledge of soul and its relationship with its environment is of extreme importance. The following quotation from SAMAYASAAR depicts the fundamental reality of the independence of each and every entity in the universe. This is the basis for the Jain concept of reliance on the self (SRAMAN DHARMA) for attaining peace and happiness in life.
ANNADAVIYEN ANNADAVIYASSA NO KEERAI GUNUPPAAO |
TAMMHA U SAVVADAVVA UPPAJJANTE SAHAAVEN || 372 ||
The qualities or attributes of one substance
cannot be generated by another substance.
Therefore, all substances of the universe
evolve in accordance of their own nature.
Such a realization is extremely important for having peace of mind in our daily lives.
Acharya Kundkund emphasized the realistic viewpoint (NISHCHAYA NAYA). He taught that our beliefs and religious practices should focus on the spirit of the teachings of the omniscient. No religious practice should be performed simply as a ritual. In the following quotations, he distinguishes between aspects of commonplace temporal cognition and discerning knowledge, which leads to spiritual advancement.
Proper Frame Of Mind For Spiritual Advancement
Attainment of realistic introspection:
KAMMAM JAM PUVVAKAYAM SUHAASUHAMANEYAVITTHARAVISESAM |
TATTO NIYATTAE APPAYAM TU JO SO PADIKKAMANAM || 383 ||
When a person is not mindful of the variety of karmas
acquired earlier, meritorious and demeritorious, and
understands that self is distinct from karmas,
then he or she attains realistic introspection.
From the realistic viewpoint (NISHCHAYA NAYA), soul is distinct from all external objects, including karmic matter. Thus an individual in spiritual pursuit does not pay attention to the karmas associated with his/her soul. Regarding the good and bad karmas as an aspect of reality of the worldly existence, and realizing that any concern about merit or demerit causes influx of karmas, the individual remains indifferent about the consequences of karmas. Achieving such a mental state comprises realistic introspection (PRATIKRAMAN).
What is realistic determination?
KAMMAM JAM SUHAMASUHAM JAMHI YA BHAAVEHIM BAJJHAI BHAVISSAM |
TATTO NIYATTAE JO SO PACHCHAKKHAANAM HAVAI CHEYA || 384 ||
When a person makes a resolve not to indulge in
impure thoughts and mental states that cause the influx
of meritorious and demeritorious future karmas,
he or she embraces realistic determination.
Just as one is not expected to be mindful of the karmas associated with one's soul, one also makes a determination not to indulge in impure thoughts and feelings, realizing that such thoughts and feelings comprise abstract karmas, which lead to further influx of painful karmas. Such a resolve constitutes realistic determination (PRATYAAKHYAAN).
What is realistic confession?
JAM SUHAMASUHAMUDINNAM SAMPAHI YA ANEYAVITTHARAVISESAM |
TAM DOSAM JO CHEYAI SO KHALU AALOYANAM CHEYA || 385 ||
When a person avoids the various mental states
which arise on account of the operation of karmas,
realizing that they are undesirable and reprehensible,
he or she cultivates realistic confession.
Being unconcerned about merit and demerit, and making a determination not to indulge in impure thoughts and feelings, a votary refrains from cultivating all undesirable mental states and activities. This is genuine confession (AALOCHANA). According to Acharya Kundkund, indulging in undesirable physical and mental activities time and again, and then performing confession is not of much avail, because the meritorious and demeritorious karmas acquired through the combined activities of body, speech and mind are not spontaneously shed through a ritualistic confession.
Realistic conduct:
NICHCHAM PACHCHAKKHAANAM KUVVAI NICHCHAM JO YA PADIKAMMADI |
NICHCHAM AALOCHEYAI SO HU CHARITTAM HAVAI CHEYA || 386 ||
One who has embraced realistic determination,
one who has attained realistic introspection,
and has cultivated realistic confession,
certainly practices genuine superior conduct.
In this couplet, Acharya Kundkund summarizes the concepts presented in the last three couplets by stating that a genuine pursuit of spiritualism entails realistic introspection, realistic determination and realistic confession. Such realization comes from discerning knowledge.
Causes Of Karmic Influx
Activity leading to karmic bondage and misery:
VEDANTO KAMMAFALAM APPAANAM KUNAI JO DU KAMMAFALAM |
SO TAM PUNOVI BANDHAI BEEYAM DUKKHASSA ATTHAVIHAM || 387 ||
One who identifies the self with the fruit of karmas
while experiencing the operation of one's karmas,
(thinks that the self is being influenced by karmas),
invites the bondage of eight kinds of painful karmas.
An individual who does not attain realistic introspection, determination and confession for lack of discerning knowledge, identifies the self with the pleasant and unpleasant consequences of karmas. Such thoughts and feelings cause the influx of more painful karmas.
Thoughts leading to karmic bondage and misery:
VEDANTO KAMMAFALAM MAYE KAYAM MUNAI JO DU KAMMAFALAM |
SO TAM PUNOVI BANDHAI BEEYAM DUKKHASSA ATTHAVIHAM || 388 ||
While experiencing the fruition of one's karmas,
one who contemplates that the soul is the doer of karmas,
(assuming that a soul is responsible for its karmas),
sows the seeds of eight kinds of painful karmas.
From the realistic viewpoint, the qualities or attributes of one substance cannot be generated by another substance. Not possessing such discerning knowledge, a person, during the fruition of karmas, may regard the soul as the doer of karmas. Such mental activity causes the influx of new karmas.
Feelings leading to karmic bondage and misery:
VEDANTO KAMMAFALAM SUHIDO DUHIDO YA HAVADI JO CHEDA |
SO TAM PUNOVI BANDHAI BEEYAM DUKKHASSA ATTHAVIHAM || 389 ||
One who experiences happiness or grief,
during the operation of one's own karmas,
(not realizing that a soul is not influenced by karmas),
calls for eight kinds of karmas, the seeds of pain.
One who has discerning knowledge realizes that soul is not influenced by karmas. In the absence of such realization, people experience happiness or misery from pleasant or unpleasant fruits of karmas, and thereby accumulate additional painful karmas.
Means To Acquire Knowledge
Scripture and discerning knowledge:
SATTHAM NAANAM NA HAVAI JAMHA SATTHAM NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM SATTHAM JINA VINTI || 390 ||
The scripture is not realistic knowledge,
because the scripture knows not anything;
therefore, as has been preached by the JINs,
knowledge is entirely different from scripture.
Scripture does not represent absolute knowledge because it is inanimate and it does not possess consciousness. Knowledge is an attribute of souls and thus souls possess knowledge. The attributes, including knowledge of worldly souls, are partially obscured because of their association of karmas. One can unveil the knowledge of self by studying the scriptures and through rational thinking.
In this couplet, Acharya Kundkund essentially states that accepting the concepts presented in any scripture without rational scrutiny is not the way to acquire discerning knowledge. It is blind faith. This is a fundamental principle of Jainism. We Jains do not believe in questing or following a scripture such as a Bible or Koran of Jainism.
Words and discerning knowledge:
SADDO NAANAM NA HAVAI JAMHA SADDO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM SADDAM JINA VINTI || 391 ||
In fact, the word or sermon is not knowledge,
because sound does not know anything;
therefore, as has been preached by the omniscient,
knowledge is entirely different from sound.
One can acquire discerning knowledge by listening to discourses and through discussions. However, one should remember that words and sound are inanimate, and they in themselves do not possess knowledge. The import of this statement is that accepting the 'word' without careful analysis based on one's observations and experience is blind faith in the preacher. Such practice cannot lead to discerning knowledge and spiritual uplift.
Visual forms and discerning knowledge:
ROOVAM NAANAM NA HAVAI JAMHA ROOVAM NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM ROOVAM JINA VINTI || 392 ||
Visual forms or observations are not knowledge,
because the visual forms do not know anything;
therefore, as has been preached by the omniscient,
knowledge is quite different from visual forms.
An individual can acquire knowledge through visual forms as well. However, visual forms do not possess knowledge and so knowledge is distinct from visual forms. It is the self who is responsible for obtaining rational knowledge with the help of visual forms through a logical examination.
In sum, study of scriptures, religious discourses and discussions, and observation, can lead to discerning knowledge, but only through judicious and rational analysis.
Inanimate Entities And Discerning Knowledge
Color and discerning knowledge:
VANNO NAANAM NA HAVAI JAMHA VANNO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM VANNAM JINA VINTI || 393 ||
Color, an attribute of matter, is not knowledge,
because the color of things knows not anything;
therefore, as has been preached by the victors,
knowledge is quite different from colors.
Smell and discerning knowledge:
GANDHO NAANAM NA HAVAI JAMHA GANDHO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM GANDHAM JINA VINTI || 394 ||
Smell, pleasant or otherwise, is not knowledge,
because smell does not know anything;
therefore, as has been preached by the JINs,
knowledge is quite different from smell or aroma.
Taste and discerning knowledge:
NA RASO DU HAVAI NAANAM JAMHA DU RASO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM RASAM YA ANNAM JINA VINTI || 395 ||
Good or bad taste is not knowledge,
because taste does not know anything;
therefore, as has been preached by the sages,
knowledge is entirely different from good or bad taste.
Touch and discerning knowledge:
FAASO NAANAM NA HAVAI JAMHA FAASO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM FAASAM JINA VINTI || 396 ||
Pleasant or unpleasant touch is not knowledge,
because touch does not know anything;
therefore, as has been preached by the JINs,
knowledge is quite different from touch.
Matter and energy (PUDGAL) comprise an inanimate entity of the universe. In TATTVAARTH SUTRA, Acharya Umaswati has written:
SPARSH RAS GANDH VARN VANTAH PUDGALAH |5-23|, meaning that the four basic attributes of matter are touch, taste, smell and color. In the above four couplets, Acharya Kundkund points out that the attributes of matter, color, taste, smell and touch do not encompass knowledge. In fact, discerning knowledge involves realizing that the self is distinct from matter.
Karmas and discerning knowledge:
KAMMAM NAANAM NA HAVAI JAMHA KAMMAM NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM KAMMAM JINA VINTI || 397 ||
Karmas, good or bad, are not knowledge,
because they do not know or apprehend anything;
therefore, as has been preached by the omniscient,
knowledge is entirely different from karmas.
The material karmas associated with worldly souls do not possess knowledge as they are quite different from soul. In fact, realizing that soul is quite different from material karma is discerning knowledge.
Principle of motion and discerning knowledge:
DHAMMO NAANAM NA HAVAI JAMHA DHAMMO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM DHAMMAM JINA VINTI || 398 ||
The principle of motion is not knowledge,
because the principle of motion does not know anything;
therefore, as has been preached by the victors,
knowledge is quite different from the principle of motion.
Principle of rest and discerning knowledge:
NAANAMADHAMMO NA HAVAI JAMHAADHAMMO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAMADHAMMAM JINA VINTI || 399 ||
The principle of rest is not knowledge,
because the principle of rest does not know anything;
therefore, as has been preached by the sages,
knowledge is quite different from the principle of rest.
Time and discerning knowledge:
KAALO NAANAM NA HAVAI JAMHA KAALO NA YAANAE KIMCHI |
TAMHA ANNAM NAANAM ANNAM KAALAM JINA VINTI || 400 ||
(Transformations in entities occur with the passage of time)
still time is not knowledge, as it knows not anything;
therefore, as has been preached by the omniscient,
knowledge is entirely different from time.
Space and discerning knowledge:
AAYAASAMPI NA NAANAM JAMHAAYAASAM NA YAANAE KIMCHI |
TAMHA AAYAASAM ANNAM NAANAM ANNAM JINA VINTI || 401 ||
Space in which all entities reside is not knowledge,
because space does not know any entities;
therefore, as has been preached by the JINs,
knowledge is quite different from extensive space.
In the above four couplets, Acharya Kundkund points out that knowledge is quite different from the four abstract insentient entities of the universe, principle of motion (DHARM), principle of rest (ADHARM), time (KAAL) and space (AAKAASH).
Effort Is Not Knowledge
Effort and discerning knowledge:
NAAJJHAVASAANAM NAANAM AJJHAVASAANAM ACHEDANAM JAMHA |
TAMHA ANNAM NAANAM AJJHAVASAANAM TAHA ANNAM || 402 ||
Effort or endeavor is not knowledge,
because effort does not know anything;
it is not cognizant, so as preached by JINs,
knowledge is one thing, and effort, really different.
According to Acharya Kundkund, effort or endeavor is not knowledge. It should be pointed out that learning about matter and karmas, about principles of motion and rest, about space and time, and indulging in effort and cognizance, all are parts of the process of obtaining knowledge. However, they do not constitute knowledge. Supreme discerning knowledge entails absorption in the attributes of self.
Conclusion
Unity of knower and the subject of knowledge:
JAMHA JAANAI NICHCHAM TAMHA JEEVO DU JAANAO NAANI |
NAANAM CHA JAANAYAADO AVVADIRITTAM MUNEYAAVAM || 403 ||
An intrinsic attribute of soul is everlasting cognizance,
further, soul is definitely a subject of knowledge;
thus soul is really the knower, par excellence;
understand that knowledge and knower cannot be differentiated.
Supreme knowledge:
NAANAM SAMMAADITTHI DU SANJAMAM SUTTAMANGAPUVVAGAYAM |
DHAMMAADHAMAM CHA TAHA PAVVAJJAM ABBHUVANTI BUHA || 404 ||
Perceptive knowledge constitutes rational viewpoint;
the import of main and prior volumes of scriptures,
of merit and demerit, of self-discipline and asceticism,
all emanate and originate from discerning knowledge.
In the last two couplets, Acharya Kundkund concludes that knowledge adorned with rational perception is the sum and substance of the main texts (ANGAs) and prior volumes (PURVAs) of scriptures. On attaining perceptive knowledge, we can prevent the influx of good and bad karma, practice self-discipline, and truly advance on the path of spiritualism. Discerning knowledge helps us to accept realities of our worldly existence. Thus we achieve contentment, peace of mind, and happiness in life.