मुनिराज ही जिनबिम्ब एवं जिनप्रतिमा

This PDF, from Jain Vidya (April 2013-2014), presents an analysis by Dr. Kusum Patoria of Acharya Kundkund's Pahud texts, focusing on the true nature of a Jain monk. Acharya Kundkund, a pillar of the Digambara tradition, criticized the growing ostentation among ascetics of his time. His works, particularly the Linga Pahud, condemn these laxities and describe a true monk as the very image of Jina. His central concern is explaining the soul's true nature and directing monks toward it, rejecting any slackness in either the physical or spiritual aspects of monkhood. The Sutta Pahud declares nudity as the only path to liberation, rejecting even a clothed Tirthankara as capable of liberation. He identifies only three valid forms: the naked monk, the advanced layman, and the Aryika, with the monk's path alone being worthy of veneration. The Bodha Pahud uniquely reinterprets eleven common terms, all pointing to the monk himself. "Ayatana" means a self-controlled monk, not a temple. "Chaityagriha" is the monk who houses the conscious soul. "Jina-pratima" is the living, moving monk embodying the Jina's qualities, not a stone statue. "Darshana" is the teacher who shows the path, not a doctrine. "Jina-bimba" is the monk as the true reflection of the Jina. "Jina-mudra" is the monk who gives instruction like an Arhat. "Jnana" is the monk who is the abode of knowledge. "Deva" is the giver of dharma and initiation. "Tirtha" is the monk who embodies the ford of dharma. "Arhat" is analyzed through the four Nikshepas, with the true Arhat being one free from all defects. Finally, "Pravrajya" is described as a state free from possessions, passions, and attachments

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