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The
author of Gommatatsara Sri Nemi Chandra was Siddhanta Charavarti because he had conquered
all the relams of known knowledge of Sacred Books. He was the
Emperor because he had, like a Chakravarti conquering the six parts
of Bharata, mastered the famous authoritative works Dhavala
etc. composed by Bhutabali and Puspadanta, the dicilpes of
Arahathali some seven centuries after Bhagwan Mahavira.
The
probable reasons for the name Gommatsara having been assigned to
this authoritative work on Jain Philosophy may summed up as below.
In
the Karma Kanda Gatha 965, the author says that this treasise is
based on the discourses of Sri Vardhamana, the 24th and the last
Tirthankara of the present era in Bharata Ksetra, and the teaching
are well established by the rule of logic, Pramana and
Naya.The author also called Sri Vardhana or Mahavira by the name
of Gommatadeva. The
word gommata is probably derived from "go" speech,
and Gommatasâra
is so named, as it was composed for the reading of Châmunda Râya
who, as we have already shown, was also known as Gommata Râya. This
work is also known as Paňcha-samgraha (the compendium of five
things), the significance of which will be understood when we
mention that in it the following five subjects have been thoroughly
treated : (1) Bandha (bondage), (2) Badhyamâna (that which is
bound), (3) Bandhasvâmi (that which binds), (4) Bandha-hetu (the
cause of bondage) and (5) Bandha-bheda (the varieties of bondage).
The work consists of
1705 verses in Prâkrit, and is divided into two parts Jĭvakânda
and Karmakânda, containing 733 and 972 verses respectively. In Jĭvakânda
there is an enumeration of Mârganâs, Gunasthânas, Jĭva, Paryâpti,
Prâna, Sanga and Upayôga. In Karmakânda, there are nine sections,
called Prakritisamutkĭrtana, Bandhodyasatva, Sattvasthânabhanga
Trichŭlikâ, Sthânasamukĭrtana, Pratyaya, Bhavachŭlikâ,
Trikaranachŭlikâ and Karma-sthiti-rachanâ. The eight
varieties of Karma and the bondage of Karma, with respect to its
Prakriti, Sthiti, Anubhâga and Pradeśa, are also treated in
detail. There are also various other subject connected with Karma
which are elaborated in this part. To be brief, the first part of Gommatasâra
gives idea of the natural characteristics of Jĭvas and the
means and stages of thier development, while the second part
describes the obstacles producing bondage of Karma which must be
removed, in order that Jĭvas might attain liberation. The
advancement of the soul is the end which the author always keeps in
view; and it is in this light that he has summarized the precepts of
Jaina Ăchâryas on this point in Gommatasâra. The work,
in very brief limits, comprises most of the important tenets of
Jaina philosophy, and proceeds to lay down the ways and means to
liberation, warning us against the hindrance and obstacles to the
same.
Châmunda Râya himself wrote a commentary on Gommatasâra in
Canarese language. In the last verse of Gommatasâra there is
a reference to the fact that Châmunda Râya wrote in popular
language a commentary, named Vĭra-mârttandĭ. (Gommatasâra,
Karmakânda, verse 972). One of the titles of Châmunda Râya Vĭramârttanda, the names
his commentary “Vĭra-mârttandĭ” meaning “composed
by Vĭra-mârttanda.” This commentary of Châmunda Râya seems
to have been lost, and we only have a reference to it another
commentary, named Keśavavarnĭyâ Vritti by Keśavavarnĭ,
in the opening verse of which
the author says : “I write the Vritti on Gommatasâra from the
Karnâtaka Vritti.” There is another commentary on Gommatasâra,
named Mandaprabodhikâ written by Abhayachandra Following
these commentaries, Todarmall has written a commentary in the Hindi
language which is widely read by the
Jaina Pandits of the present day.
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