सिद्धान्तचक्रवर्ती के 'गोम्मटसार' का कर्मकाण्ड : कर्मसिद्धान्त का प्रामाणिक सन्दर्भ
By विद्यावाचस्पति डॉ. श्रीरंजनसूरिदेव, आचार्य नेमिचन्द्र सिद्धान्तचक्रवर्ती
Summary
The text discusses the *Karmakanda* (section on karma) of the *Gommatasara*, a work by the 10th-11th century Jain scholar Acharya Nemichandra Siddhantachakravarti. He is noted for composing the *Gommatasara* and *Labdhisara* by distilling the essence of the *Dhavala* and *Jaya Dhavala* commentaries on the *Shatkhandagama*. The *Gommatasara* was written for his disciple, Chamundaraya, a minister and general who installed the famous 57-foot statue of Bahubali (Gommateshvara) at Shravanabelagola. The *Karmakanda* comprises 972 verses in Shauraseni Prakrit, organized into nine sections covering topics like the nature, bondage, rise, and duration of karma. The text explains that karma is of two types: *dravyakarma* (material karmic matter) and *bhavakarma* (the psychic disposition of attachment and aversion). The author uses vivid similes to clarify complex concepts, such as comparing the bond of life-determining karma (*ayushya karma*) to a wooden clog that traps a foot, and comparing the eight types of karma to things like a curtain (knowledge-covering karma) or a gatekeeper (perception-covering karma). The work is presented as a definitive and authoritative reference on Jain karma theory, systematically explaining the relationship between the soul and karmic matter, which is considered beginningless. The text emphasizes the scientific and philosophical value of this exposition, stating that each section offers the reader a taste of liberation.
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Conclusion
The document establishes that Acharya Nemichandra Siddhantachakravarti's *Gommatasara Karmakanda* is a definitive and authoritative text on Jain karmic theory, systematically condensing the essence of earlier scriptures like the *Shatkhandagama* and its commentaries. Its primary outcome is the provision of a clear, structured, and accessible exposition of complex doctrines, using original analogies and a simplified definitional approach to make profound concepts like the nature of karma, its bondage, and its fruition comprehensible. The text's implications are significant, as it not only serves as a reliable reference for scholars but also demonstrates the scientific and philosophical rigor of Jain thought. By presenting karma as both a physical substance and a mental disposition, the work offers a holistic framework for understanding spiritual causation, ultimately guiding the reader toward the practical goal of liberation.