Kundkolik (कुण्डकोलिक)

छट्ठस्स उक्खेवओ । एवं खलु जंबू ! तेणं कालेणं तेणं समएणं कंपिल्लपुरे णयरे सहस्संबवणे उज्जाणे । जियसत्तू राया । कुंडकोलिए गाहावई । पूसा भारिया । छ हिरण्णकोडीओ णिहाणपउत्ताओ, छ वुट्ठिपउत्ताओ, छ पविठ्ठरपउत्ताओ, छ वया, दस गोसहस्सिसएणं वरणं ॥६.१॥

Beginning of the sixth chapter. Thus indeed, O Jambu! At that time, in that period, in the city of Kampillyapur, in the Sahasramravan garden, King Jiyasattu ruled. Kundkolik was a householder. Pusha was his wife. He possessed six crore gold coins in deposits, six crore in revenue, six crore in trade goods, six types of livestock, and wealth equivalent to ten thousand cattle.

This opening sutra establishes the setting in the traditional Jain narrative format — beginning with Bhagavan Mahavira's disciple Sudharma Swami narrating the account to his disciple Jambu. The city of Kampillyapur (modern-day Kampil in Uttar Pradesh) was a prosperous settlement ruled by King Jiyasattu. Kundkolik, a wealthy householder with wife Pusha, is introduced through the elaborate enumeration of his wealth — six crore in deposits, investments, and trade, plus livestock and cattle. This standard Agamic device demonstrates that the spiritual choice ahead is made from the heights of worldly abundance, not deprivation, making it all the more meaningful.

Simply Put: In the city of Kampillyapur, there lived a very wealthy householder named Kundkolik with his wife Pusha — he had enormous riches in gold, trade, and cattle.

सामी समोसढे । जहा कामदेवो तहा कुंडकोलिए गाहावई ॥६.२॥

The Lord (Mahavira) arrived. Just as with Kamadev (the householder of Chapter 2), so too with the householder Kundkolik.

This structural sutra uses the standard Jain Agamic abbreviation technique. Rather than repeating the entire description of Lord Mahavira's arrival — his divine assembly, the celestial arrangements, the gathering of monks, nuns, laypeople, and celestials — the text simply says 'just as with Kamadev.' The arrival of a Tirthankara in a city was described as a cosmic event: gods descending to prepare the assembly, divine canopies appearing, celestial music playing, and the earth itself becoming purified. All of this is implied in this single compact sutra. The technique is both a memory aid for oral transmission and a way to keep the text concise while maintaining the full grandeur of the scene.

Simply Put: Lord Mahavira came to the city — and everything that happened when he visited the householder Kamadev in Chapter 2 happened here too.

तए णं से कुण्डकोलिए समणोवासए अण्णया कयाइ पुव्वावरहकालसमयंसि जेणेव असोगवणिया, जेणेव उवागच्छइ, उवागच्छित्ता गोसालस्स मंखलिपुत्तस्स धम्मपण्णत्ती– णत्थि उज्जाणे इ वा, कम्मे इ वा, बले इ वा, वीरिए इ वा, पुरिसक्कार-परक्कमे इ वा, णिययासव्वभावा, मंगुली णं समणस्स भगवओ महावीरस्स धम्मपण्णत्ती– अत्थि उट्टाणे इ वा जाव अणिययासव्वभावा, तं ते मिच्छा ।

Then the lay follower Kundkolik, on a certain occasion at a previous time, went to the Ashoka garden. There he encountered the doctrine of Gosala Mankhaliputta which states: 'There is no effort, no action, no strength, no energy, no human exertion — everything is governed by fate.' But the doctrine of Lord Mahavira declares: 'There is effort, there is action, there is energy, there is human endeavor — things are not determined solely by fate.' That first doctrine of Gosala is false.

This sutra presents a pivotal philosophical confrontation. Gosala Mankhaliputta, founder of the Ajivika school, taught absolute fatalism: nothing anyone does matters because everything is predetermined by fate. All beings cycle through existence mechanically until they are eventually freed after a fixed number of births. Lord Mahavira's teaching directly contradicts this — the Jain position affirms human agency. Effort exists, action matters, strength has purpose, energy produces results, and human endeavor makes a real difference. The soul's bondage is caused by karma accumulated through one's own choices, and liberation is achieved through one's own disciplined effort. The sutra states plainly: Gosala's teaching is false. This is not merely an intellectual disagreement — it is a fundamental assertion that individual moral responsibility exists.

Simply Put: Kundkolik had heard a teacher named Gosala say that nothing matters because everything is fated — but Lord Mahavira taught that your actions do matter, and Gosala's teaching was wrong.

तए णं से देवे कुंडकोलिए उपसगं–पिसाय रूपं दुपट्टो, विणिच्छिट्ट इ वा, कम्मे इ वा, बले इ वा, वीरिए इ वा, पुरिसक्कार-परक्कमे इ वा, अणिययासव्वभावा ॥६.४॥

Then a celestial being tested Kundkolik by creating a frightening apparition, having determined to examine whether effort, action, strength, energy, and human endeavor truly exist — or whether everything is governed by inherent fate.

A celestial being — a deva — decides to test Kundkolik's spiritual resolve. This is a common motif in the Jain Agamas: after a layperson accepts the true teaching and begins practicing, a celestial being creates obstacles (upsarga) to test whether the faith is genuine. The deva takes a frightening demonic form. The test is fundamentally about the very philosophical question raised in the previous sutra: does human effort matter, or is everything predetermined? By creating a terrifying obstacle, the deva is essentially asking: 'Will you rely on your own spiritual strength, or will you collapse and prove that individual effort is meaningless?' This pattern of divine testing appears in every chapter of the Upasakdashang.

Simply Put: A heavenly being decided to test Kundkolik by appearing as a terrifying demon — to see if his faith and spiritual strength were real.

तए णं से देवे णाममुद्दगं च उत्तरिज्जगं च पुढविसिला-पट्टयाओ गेण्हइ, गेणिहत्ता अंतलिक्ख-पडिवण्णे एवं वयासी– हं भो गेणिहत्ता कुंडकोलिए ! तं चेव सव्वं जाव से पूणं गोसालगमंखलिपुत्तं णगिहाय एवं वुत्ते ॥६.५॥

Then that celestial being seized the stone slabs bearing the name-inscription and the upper covering, and having risen into the sky, spoke thus: 'Ho there, Kundkolik!' — and repeated all that had been said before, refuting the doctrine of Gosala Mankhaliputta.

The deva escalates the test. He seizes inscribed stone slabs and a canopy and levitates into the sky. From mid-air, the celestial being calls out to Kundkolik and repeats the philosophical argument against Gosala's fatalism. This dramatic scene serves multiple purposes. First, the supernatural display demonstrates forces beyond ordinary human perception — the deva literally rises into the air. Second, by repeating the refutation of Gosala's doctrine, the narrative reinforces the central teaching: human effort is real and meaningful. Notably, the deva's very existence as a powerful celestial being is itself proof that karma — the fruit of one's own actions — is real. If everything were predetermined, how could a being accumulate the merit to be born as a powerful deva?

Simply Put: The celestial being flew into the sky carrying stone slabs, called out to Kundkolik, and argued against the idea that fate controls everything.

तए णं से कुंडकोलिए समणोवासए अण्णया कयाई पुव्वावरहकालसमयंसि जेणेव असोगवणिया, जेणेव अगवण्णिया— तं देवं पाउब्भविस्था । अपुरिसक्कार-परक्कमे इ वा, जाव अणिययासव्वभावा ॥६.६॥

Then the lay follower Kundkolik, on a certain occasion at a previous time, in the Ashoka garden, encountered that celestial being who had manifested — and rejected the doctrine that denies human effort and claims everything is governed by fate.

Kundkolik encounters the deva's test and stands firm. He rejects the fatalistic doctrine. Despite the dramatic supernatural display, Kundkolik does not waver from his conviction that human effort matters. He has accepted Lord Mahavira's teaching that action has consequences, that individual endeavor leads to spiritual progress, and that fatalism is a false doctrine. The significance is profound: a layperson — not a monk — is demonstrating philosophical clarity and spiritual firmness. The Upasakdashang repeatedly shows that householders living ordinary lives with families and businesses can achieve remarkable spiritual conviction. What matters is the clarity of one's view and the sincerity of one's practice.

Simply Put: Despite the deva's dramatic test, Kundkolik held firm in his belief that human effort truly matters and rejected the idea that everything is just fate.

तए णं से सद्दालपुत्ते आजीविओवासगस्स अंतिए एगं देवे पाउब्भविस्था ॥६.७॥

Then near the Ajivika follower Saddalaputra, a celestial being manifested.

The narrative briefly shifts to another character — Saddalaputra, who is a follower of the Ajivika sect (Gosala's school). A celestial being appears near him as well. This parallel testing serves a narrative purpose: both a Jain layperson (Kundkolik) and an Ajivika follower (Saddalaputra) are tested, and the contrast in their responses will demonstrate which philosophical view is correct. The Ajivika sect taught that all beings are destined to cycle through exactly 8,400,000 great cycles of birth before automatically attaining liberation — no action could speed up or slow down this process. This deterministic worldview was one of the most significant philosophical rivals to Jainism in ancient India.

Simply Put: A celestial being also appeared near Saddalaputra, who was a follower of the rival fatalistic school — setting up a comparison between the two believers.

तए णं से देवे अंतलिक्ख-पडिवण्णे एवं वयासी— हं भो कुंडकोलिए ! तं ते मिच्छा ॥६.८॥

Then that celestial being, stationed in mid-air, spoke thus: 'Ho there, Kundkolik! That (doctrine of yours) is false!'

The deva now directly confronts Kundkolik by declaring his faith in Mahavira's teaching to be 'false.' This is the core of the test: a powerful supernatural being hovering in the sky is telling Kundkolik that everything he believes is wrong. The temptation to doubt is immense — surely such a powerful entity must know the truth? But this is precisely the test. Spiritual conviction must not be swayed by displays of power. A being with supernatural abilities is not necessarily a being with correct knowledge. In Jain philosophy, even celestial beings can hold wrong views. Only a fully omniscient Tirthankara can be relied upon for absolute truth. Power and knowledge are not the same thing.

Simply Put: The celestial being hovered in the sky and told Kundkolik: 'Your beliefs are wrong!' — testing whether he would abandon his faith under pressure.

तए णं से कुंडकोलिए समणोवासए इमीसे कहाए लद्धट्ठे हट्ट-तुट्ठे जाव तहा कामदेवो तहा ते कुंडकोलिए ॥६.९॥

Then the lay follower Kundkolik, having understood the meaning of this teaching, became delighted and joyful — and just as it was with Kamadev in Chapter 2, so it was with Kundkolik.

Kundkolik passes the test. He does not waver. Having understood the teaching — that individual effort matters, that karma is real, that one's own actions determine one's destiny — he is filled with joy and conviction. The phrase 'delighted and joyful' is significant. True spiritual understanding brings deep joy — not the fleeting pleasure of sensory gratification, but the profound satisfaction of knowing the truth and having the courage to live by it. Kundkolik's joy comes from certainty: he knows his efforts on the spiritual path are not futile, that his choices matter, and that liberation is achievable through his own disciplined practice. The text again uses the abbreviation 'just as Kamadev,' indicating all the details from Chapter 2 apply here as well.

Simply Put: Kundkolik understood the teaching, remained firm in his faith despite the test, and was filled with deep joy — following the same path as the devoted layperson Kamadev before him.

तेणं कालेणं तेणं समएणं सामी समोसढे ॥६.१०॥

At that time, in that period, the Lord (Mahavira) arrived.

Lord Mahavira arrives in the region where Kundkolik lives. This sutra marks the transition from the preliminary testing phase to the actual encounter with the Tirthankara. Everything that happened before — the philosophical confusion, the deva's test, Kundkolik's steadfastness — was preparation for this moment. In the Jain tradition, the arrival of a Tirthankara in a region is a cosmic event: the teaching assembly is established, celestial beings descend to attend, and all beings in the vicinity have the opportunity to hear the truth directly from the most authoritative source possible.

Simply Put: Lord Mahavira arrived in the area where Kundkolik lived.

तए णं से कुंडकोलिए समणोवासए इमीसे कहाए लद्धट्ठे हट्ट-तुट्ठे जहा तहा णिग्गच्छइ जाव धम्मकहा ॥६.११॥

Then the lay follower Kundkolik, having grasped the meaning of this teaching, delighted and joyful, went forth — and the dharma discourse took place as described before.

Kundkolik, now filled with conviction, goes forth to attend Lord Mahavira's dharma discourse. The abbreviation 'jāva dhammakahā' indicates that the entire scene of approaching with reverence, listening to the teaching, and being moved by the discourse followed the standard pattern described in earlier chapters. The dharma discourse of a Tirthankara was understood to be perfectly suited to each listener. Through the divine sound (divya-dhvani), the Tirthankara's teaching reached each being in their own language and at their own level of understanding. For Kundkolik, who had already demonstrated philosophical clarity, the discourse would have confirmed and deepened his understanding.

Simply Put: Kundkolik, filled with joy, went to hear Lord Mahavira's teaching.

कुंडकोलिया ! ति समणे भगवं महावीरे कुंडकोलिसएणं एवं वयासी— से पूणं कुंडकोलिए ॥६.१२॥

'O Kundkolik!' — thus the ascetic Lord Mahavira addressed Kundkolik directly and spoke to him — that same Kundkolik who had been tested and proved steadfast.

Lord Mahavira personally addresses Kundkolik by name. In the Agamic tradition, when the Tirthankara directly calls a layperson by name, it signifies a special relationship and recognition. The Tirthankara, being omniscient, knows the full spiritual history of each being — their past lives, their current state, their potential. By calling Kundkolik by name, Mahavira acknowledges him as one who is ready to take the formal vows of a lay follower. The phrase 'that same Kundkolik' emphasizes identity and continuity — this is the same person who withstood the deva's challenge, who rejected fatalism and affirmed the reality of human effort. He has earned this direct address through his own steadfastness.

Simply Put: Lord Mahavira personally called out to Kundkolik by name to speak with him directly.

ई समणे भगवं महावीरे समणे णिग्गंथीओ य समणस्स भगवओ महावीरस्स तहा कामदेवो तहा ते कुंडकोलिए ॥६.१३॥

Thus the ascetic Lord Mahavira, along with the Nirgrantha monks and nuns — just as it was with Kamadev, so it was with Kundkolik.

The teaching and initiation proceed exactly as they did for Kamadev in Chapter 2. This means Kundkolik received the full instruction on the twelve vows of a layperson, the proper conduct for a householder devotee, and the fundamental principles of Jain dharma. The monks and nuns of Lord Mahavira's order were present, forming the four-fold sangha. By referencing Kamadev's chapter, the text implies that Kundkolik undertook the same commitments: the five minor vows (non-violence, truth, non-stealing, fidelity, non-possessiveness), the three auxiliary vows, and the four disciplinary vows.

Simply Put: Kundkolik received the same complete teaching and took the same vows as the devoted layperson Kamadev had in Chapter 2.

तए णं समणा णिग्गंथा य समणस्स भगवओ तहा कुंडकोलिए समणोवासएणं एवं वुत्ते— 'तह' ति कट्टु विहरइ ॥६.१४॥

Then the Nirgrantha monks, along with the Lord's order, having thus instructed the lay follower Kundkolik — he accepted with 'so be it' and began to live accordingly.

The single word 'taha' ('so be it') carries immense weight. When Kundkolik says 'taha,' he is accepting the complete dharma of a lay follower — all the vows, all the restraints, all the commitments. It is a word of total acceptance. The phrase 'viharai' (lives/abides) means that this was not merely a verbal acceptance but a lived reality. Kundkolik began conducting his life in accordance with the vows. He continued as a householder — running his business, living with his family — but now every action was governed by spiritual discipline. This is the essence of the Upasakdashang's teaching: spiritual transformation does not require abandoning worldly responsibilities, but it does require transforming how one engages with them.

Simply Put: Kundkolik accepted all the teachings by saying 'so be it' and began living his life according to the vows he had taken.

तए णं से कुंडकोलिए समणोवासए भगवं महावीरे वंदित्ता णमंसित्ता, पुच्छित्ता पुच्छित्ता अट्टमादिवय, अट्टमादिवय चेइयवंदणं पज्जुवासइ जाव तत्थ गमणाणं ण विहरइ ॥६.१५॥

Then the lay follower Kundkolik, having bowed to and saluted Lord Mahavira, asking questions again and again, observed the eighth-day fasting vow, worshipped at the shrine, and served — and did not depart from the place of practice.

This sutra describes Kundkolik's active spiritual practice after taking the vows. He bows to the Tirthankara, asks questions repeatedly — showing sincere desire to understand deeply — observes the fasting vow on the eighth day of each lunar fortnight, visits the shrine for worship, and serves the monastic community. The phrase 'asking questions again and again' is noteworthy. In the Jain tradition, questioning is not doubt but sincere engagement. A true seeker asks, reflects, asks again, and deepens understanding progressively. The eighth-day fast (atthami) is a significant lay practice: on the eighth day of each lunar half, the layperson fasts completely, spending the day in meditation and scriptural study.

Simply Put: Kundkolik became a devoted practitioner — he bowed to Lord Mahavira, asked many questions, fasted regularly, worshipped at the temple, and remained steadfast in his spiritual life.

तए णं तस्स कुंडकोलिए समणोवासयस्स बहूहिं सील जाव कुंडकोलिए समणोवासए धम्मपव्वतिं-धम्म साधणामां लीण थई । कुंडकोलिए सामाधिमरणं कइ ॥६.१६॥

Then the lay follower Kundkolik, endowed with many virtues, remained absorbed in the practice of dharma and spiritual discipline. Kundkolik attained a death in meditation — a peaceful, spiritually conscious death.

The chapter concludes with the culmination of Kundkolik's spiritual journey as a householder. After living a life of discipline, virtue, and sincere practice, he attains the highest achievement possible for a layperson in this life: samadhimaran — death in a state of complete equanimity and spiritual awareness. Samadhimaran is not the seeking of death; it is the natural conclusion of a life lived in spiritual awareness. When death approaches, the practitioner faces it without fear, without attachment, without aversion. For Kundkolik, despite living as a householder with all its entanglements — wealth, family, business, social obligations — he had purified his inner life to such a degree that when death came, his mind was undisturbed. This is the ultimate message of the Upasakdashang: it is possible to live in the world and still achieve profound spiritual realization.

Simply Put: After living a life of virtue and spiritual practice, Kundkolik died peacefully in a state of meditation — the highest spiritual achievement possible for a householder.