आचार्य श्री कुन्दकुन्द एवं उनका दर्शनपाहुड
By डॉ. कुलदीपकुमार
Summary
The article discusses Acharya Kundkund, a prominent figure in the Digambar Jain tradition, and his work "Darshanpahud." Born in the first century BCE in the village of Kondkund in South India, Kundkund is revered after Lord Mahavir and Gautam Gandhar. His major works—Panchastikay, Pravachansar, and Samaysar—are considered equivalent to the Upanishads, Brahma Sutra, and Bhagavad Gita. He is said to have written 84 pahud texts, but only 15 are available today, including the eight collected in "Ashtapahud," which contains Darshanpahud. In the 16th century, Bhattarak Shrutsagarsuri wrote a Sanskrit commentary on the first six pahuds, known as "Shatprabhrit Sangrah." The term "pahud" means a gift or offering, representing texts that convey the teachings of the Tirthankars. "Darshanpahud" consists of 36 verses emphasizing the importance of right faith (samyagdarshan). Kundkund states that right faith is the root of dharma; without it, even those knowledgeable in scriptures or practicing severe penance cannot attain liberation. He uses analogies, such as a tree without roots, to illustrate that right faith is essential for spiritual growth. The text describes the characteristics of a right believer, the distinction between external and internal attachments, and the path to liberation through right faith, knowledge, and conduct. It emphasizes that faith in the teachings of Jineshwar is crucial, and those lacking it wander in the cycle of rebirth. The language of the text is Shauraseni Prakrit, with a poetic and accessible style. Kundkund employs effective analogies, such as comparing right faith to a tree's roots, to explain complex concepts. His language includes compound words, figures of speech like similes, and memorable aphorisms, such as "right faith is the root of
Conclusion
The analysis of Ācārya Kundakunda’s *Darśanapāhuḍa* underscores the foundational role of *samyagdarśana* (right faith) in Jain spiritual practice, establishing it as the indispensable root of dharma and the first step toward liberation. The text’s emphasis on right faith over mere external observances carries profound implications for contemporary Jain praxis, urging a shift from ritualistic formalism toward authentic inner conviction. By illustrating that even rigorous asceticism is futile without right faith, Kundakunda challenges practitioners to prioritize spiritual insight over superficial piety. This work thus serves as a corrective to tendencies that neglect the inner dimension of religion, reaffirming that *samyagdarśana* is not optional but essential for any genuine progress on the path to mokṣa. The outcome is a clear directive: without this foundational clarity, all other spiritual efforts remain barren.