Shri Kundkund Acharya

श्रुतधर आचार्य की परम्परा में कुन्दकुन्दाचार्य की स्थान महत्वपूर्ण है। इनकी गणना ऎसे युगसंस्थापक आचार्यों के रूप में की गयी है, जिनके नाम से उत्तरवरर्त्ती परम्परा कुन्दकुन्द-आम्नाय के नाम से प्रसिद्ध हुई है। किसी भी कार्य के प्रारम्भ में मंगलरूप में इनका स्तवन किया जाता है। मंगलस्तवन का प्रसिद्ध पद्य निम्न प्रकार है मंगलं भगवान वीरो मंगलं गौतमो गणी मंगलं कुन्दकुन्दाद्यो जैनधर्मोस्तु मंगलंजिस प्रकार भगवान महावीर, गौतम गणधर और जैनधर्म मंगलरूप हैं, उसी प्रकार कुन्दकुन्द आचार्य भी। इन जैसा प्रतिभाशाली आचार्य और द्रव्यानुयोग के क्षेत्र में प्रायः दूसरा आचार्य दिखलाई नहीं पड़ता।जिस प्रकार भगवान महावीर, गौतम गणधर और जैनधर्म मंगलरूप हैं, उसी प्रकार कुन्दकुन्द आचार्य भी। इन जैसा प्रतिभाशाली आचार्य और द्रव्यानुयोग के क्षेत्र में प्रायः दूसरा आचार्य दिखलाई नहीं पड़ता। कुन्दकुन्द के जीवन-परिचय के सम्बन्ध में विद्वानों ने सर्वसम्मति से जो स्वीकार किया है, उसके आधार पर यह कहा जा सकता है कि ये दक्षिण भारत के निवासी थे। इनके पिता का नाम कर्मण्डु और माता का नाम श्रीमति था इनका जन्म ’कौण्डकुन्दपुर’ नामक स्थान में हुआ था। इस गाँव का नाम कुरुमरई भी कहा गया है। यह स्थान पेदथानाडु नामक जिले में है। कहा जाता है कि कर्मण्डुदम्पति को बहुत दिनों तक कोई सन्तान नहीं हुई। अनन्तर एक तपस्वी ऋषि को दान देने के प्रभाव से पुत्ररत्न की प्राप्ति हुई, इस बालक का नाम आगे चलकर ग्राम के नाम पर कुन्दकुन्द प्रसिद्ध हुआ। बाल्यावस्था से ही कुन्दकुन्द प्रतिभाशाली थे। इनकी विलक्षण स्मरणशक्ति और कुशाग्रबुद्धि के कारण ग्रन्थाध्ययन में इनका अधिक समय व्यतीत नहीं हुआ। युवावस्था में इन्होंने दीक्षा ग्रहणकर आचार्यपद प्राप्त किया। कुन्दकुन्द का वास्तविक नाम क्या था, यह अभी तक विवादग्रस्त है। द्वादश अनुप्रेक्षा की अन्तिम गाथा में उसके रचयिता का नाम कुन्दकुन्द दिया हुआ है। जयसेनाचार्य ने समयसार की टीका में पद्मनन्दि का जयकार किया है। इन्द्रनन्दि ने अपने श्रुतावतार में कौण्डकुन्दपुर के पद्मनन्दि का निर्देश किया है। श्रवणबेलगोल के शिलालेख नं. ४० तथा ४२, ४३, ४७ और ५० वें अभिलेख में भी उक्त कथन की पुनरावृत्ति है। स्पष्ट है कि इनका पद्मनन्दि नाम था। पर वे जन्मस्थान के नाम पर कुन्दकुन्द नाम से अधिक प्रसिद्ध हुए। कुन्दकुन्द के षट्‌प्राभृतों के टीकाकार श्रुतसागर ने प्रत्येक प्राभृत के अन्त में जो पुष्पिका अंकित की है उसमें इनके पद्मनन्दि, कुन्दकुन्द, वक्रग्रीव, एलाचार्य और गृद्धपिच्छ ये नाम दिए हैं।

Pandit Todarmal Ji

Pt. Todarmal had an organized system for preservation and study of Jain texts. About 10 to 12 copyists were engaged to make hand written copies of important texts in different parts of the country. He had made unsuccessful efforts to obtain copies of Dhavala, Jai Dhavala and other Sidhanta Shastras from Karnataka. Even at the cost of life of a man who died of rigors of journey these could not be obtained. Many of his associates became good Jain scholars. Thse include Pt. Jaichand Chabra, Pt. Daulatram Kasliwal, Pt. Sewaram and Pt. Devidas Godha. According to Pt. Bakhtawar Shah, Pt. Todarmal was arrested on false charge of removing an idol and was executed by the order of Jaipur ruler who was under the influence of some staunch anti-Jain individuals in the court, who had become jealous of his influence. After his death, his son Gumani Ram founded Gumanpanth, a strict sect of Jainism. His 12 books include 5 original works and seven commentaries (Tikas). His five original boks, combining both prose and poetry are

Guru Bhakti

GURU:-

He (the right believer) who having become dispassionate and indifferent to worldly pleasures, relinquished all kinds of possessions and attachments and accepted Shuddhopayoga form of monk's conduct, experiences internally through that Shuddhopayoga his own self to be the self-soul only; never feels I-ness in other objects and believes one's own sentient nature only as one's own, never feels mineness in alien dispositions, and whatever other substances and their characteristics appear in knowledge, he, of course, knows them but does not have attachment-aversion feelings in them by treating them as agreeable or disagreeable; the body undergoes different changes, various instrumental causes get associated externally but (in those situations) he does not feel happy or unhappy at all, and the external (bodily) activity suitable to his (spiritual) status takes place in natural course, he does not involve himself in it forcibly, and he does not allow his Upayoga (active consciousness) to deviate or ramble too much, he rather holds deviationless (stable) condition by becoming stoical and dispassionate. 

• Nirgrantho ka Marg
• Sant Saddhu Ban ke Bichru
• Aacharya Kund-Kund Jo

Shastra Bhakti

JINVANI:-

The teachings of God are scriptures. Since he is not attached to worldly affairs, his teachings are also conducive to detachment. The precept that religion lies in attachments is not the teaching of one who is detached. The nature of the fundamental elements has been explained in his teachings. Above all his teachings have no contradictions.

• Samaysar Stuti
• Shastro Ki Bato Ko
• Ham Laye Hai Videh Se

Dev Bhakti

DEV:- 

In Jainism a person is not important. It believes in the worship of qualities rather than persons

True God is one who is free from worldly attachments, omniscient ( One who knows all, is omniscient. One whose consciousness has developed to the full, one who knows everything - things that happened in the past, are happening and will happen in the future - at one and the same time, is omniscient.) and a preceptor of the welfare of all. One who has no like or dislike for anybody is unattached. He does not possess the eighteen blemishes of birth, death etc. He does not feel hungry or thirsty. In fact, He is one who has conquered all desires.

• Pawan Ho Gaye Aaj Ye Dharti
• Mere Palne Main Jhule

Punchaastikaai-by Kundkund Acharya

Punchaastikaai - Describes the universe - i.e. 6 substances in detail (Jiv, Pudgal, Dharmastikai, Adharmastikai, Akaash, Kaal). Punchaastikaaisangrah is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. A commentary on this great work has been written in Sanskrit by Amratchandra Acharya (~1000AD) called ’’Samayvyakhya’’.                             Pravachansaar

• Punchaastikaaisangrah (Hindi)
• Punchaastikaaisangrah (Gujarati)

Samaysaar-by Kundkund Acharya

Samaysaar - is one of the few works, of this greatest of ascetics, that have survived the passage of time. Samaysaar’s main purpose is to explain, logically, (1) the characteristics of self and the non-self; (2)method of experiencing the soul. Knowledge of Jainism is not complete without understanding the essence of Samaysaar. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. Commentaries on this great work have been written by Amrutchandra Acharya (~1000AD), Jaysen Acharya (1300AD), with Bhavaarth by Pandit Jaychandji. Pandit Banarasidasji has written Naatak Samaysaar too. Samaysaar  

• Samaysaar (Hindi)
• Samaysaar (English)

Pravachansaar-by Kundkund Acharya

Pravachansaar - (Essence of sermons) is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. Commentaries on this great work have been written in Sanskrit by Amrutchandra Acharya (~1000AD) called Tattvapradipika and Jaysen Acharya (1300AD) called Tattparyavrutti.

• Pravachansaar (Hindi)
• Pravachansaar (gujarati)

Niyamsaar-by KundKund Acharya

Niyamsaar - is one of the few works, of this greatest of ascetics, that have survived the passage of time. Niyamsaar’s main purpose is to explain, logically, the true path to moksh. It describes, from the pure point of view, Jiv, Ajiv, ShuddhBhaav, Pratikraman, Pratyakhyan, Aalochna, Prayaschit, Samaadhi, Bhakti, Aavashyak, ShuddhUpyog, etc.. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. The commentary on this great work have been written by Muniraj PadmaPrambhmalDhariDev.

• Niyamsaar (Hindi)
• Niyamsaar (gujarati)

AshtPahud-by KundKund Acharya

By KundKund Acharya. Consists of 8 Pahuds - Darshan Pahud, Sootra Pahud, Charitra Pahud, Bodth Pahud, Bhaav Pahud, Moksh Pahud, Ling Pahud and Sheel Pahud. It is one of the few works, of this greatest of ascetics, that have survived the passage of time. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders (including Shreemad Rajchandra), but also by other Acharyas over the last 2000 years. A commentary on this great work has been written by Pundit Shree Jaychandji Chhabda.

• AshtPahud (Hindi)
• AshtPahud(Gujarati)

Moksh Marg Prakashak

 Illuminator of the Path of Liberation by Pandit Shree Todarmalji written about 1750AD, is considered to be one of the most comprehensive and wide-ranging analysis of Jainism. This text provides an ANALYTICAL description of, the nature of unhappiness, its causes (believing self to be non-self, e.g. body, passions, etc.), identification of solution (understanding difference between self and non-self) followed by method of application of solution. Although the author, Pandit Todarmalji was a householder, his knowledge of Jainism was so comprehensive and detailed, while retaining focus, that he has been considered to be like an (as opposed to an actual) 'Acharya' (the highest form of ascetic), hence the term 'Acharyakalp'. This book is commended for anybody who wants to critically identify and correct their own short-comings in the field of self-realisation.

• Moksh Marg Prakashak (English)
• Moksh Marg Prakashak (Hindi)
• Moksh Marg Prakashak (Gujrati)