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Ācārya Kundakunda's Pravacanāsara - Essence of the Doctrine

By 
Vijay K. Jain

© 2018


Translation by Vijay K. Jain; Edited by Vijay K. Jain; Blessings (Foreword) by His Holiness Ācārya 108 Vidyānanda Muni

Main Author : Ācārya Kundakunda

Other Author : Vijay K. Jain

Subjects : Jainism - Doctrines - Early works to 1800

Jaina Philosophy - Early works to 1800 Reality of knowledge, objects-of-knowledge, and conduct

Size: lxi + 345 p. ; 23 cm

Hard Bound

Printed on matte finish art paper

Price: Rs. 600.00


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Ācārya Kundakunda's Pravacanāsara - Essence of the Doctrine

By Vijay K. Jain

Keywords: knowledge (jñāna), soul (ātmā), objects-of-knowledge (jñeya), omniscience (kevalajñāna), pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga), inauspicious-cognition (aśubhopayoga), substance (dravya), qualities (guņa), modes (paryāya), origination (utpāda), destruction (vyaya), permanence (dhrauvya), delusion (moha), attachment (rāga), aversion (dveşa)

Language Note: In Prakrit and Sanskrit; translation in Hindi and English; explanatory notes and prefatory matter in English.
ISBN: 9788193272619
Published Dehradun : Vikalp Printers, 2018

About the book:
Ācārya Kundakunda's (circa 1st century BCE) Pravacanasāra is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – pure-cognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspicious-cognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vĩtarāga cāritra). Perfect knowledge or omniscience (kevalajñāna) is the fruit of pure-cognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses – atĩndriya – unparalleled, infinite, and imperishable. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from the bonds of karmas. The stainless soul knows the reality of substances, renounces external and internal attachments (parigraha) and does not indulge in the objects-of-the-senses.

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