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Nemichandra
Siddhanta-chakravarti is the author of Gommatasâra. According to
Vahubali Caritra Nemichandra was the author of Gommatasara.
Also from the verse in Gommatasara we know that it was composed by
Nemichandra. Gommatasara was composed for the reading of Châmunda Râya
who 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 probable reasons for the name Gommatasara have been assigned to
this authoritative work on Jain Philosophy may be summed as below:
In
the Karma Kanda Gatha 965, the author says that this treatise is
based on the discourses of Sri Vardhamana, the 24th and the last
Jain Tirthankara of the present era in Bharata Kesetra, and the
teaching are also well established by the rules of logic, Pramana
and Naya. The author has also called Sri Vaedhamana or Mahavira by
the name of Gommatadeva.
The
word Gommata is probably derived from "go" speech, and
"mata" or "matha" abode, meaning "the Abode
of Speech", the Loard from whom flows the letterless voice, the
wonderful music , "divya -Dhvani". Sara means the essence,
the condensed purport. The word Gommatasara would thus mean the
"Essence of Discourse of Lord Mahavira."
The work
Gommtasara 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, Todarmalla has written a commentary in
the Hindi language, which is widely read by the Jaina Pandits of the
present day.
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