Gommatasara Karma Kanad Part 1

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Book Title: Gommatasara Karma Kand Part 1 Author(s): Nemichandra Siddhant Chakravarti Publisher: Bharatiya Gyanpith Editors/Translators: Dr. A. N. Upadhye Siddhantacharya, Pt. Kailash Chandra Shastri

Overall Summary:

The provided text is the preface and the initial section of the first volume of Gommatasara's Karma Kand, a foundational text in Jain philosophy authored by Acharya Nemichandra Siddhantachakravarti in the 10th century. This monumental work, originally composed in Prakrit and divided into Jiva Kand and Karma Kand, meticulously explains the Jain concept of soul (Jivatattva) and the theory of karma (Karma Siddhanta). This specific volume, Karma Kand Part 1, provides a detailed explanation of the karmic principles, including the nature of karma, its bondage, its manifestation, and its classification.

Key Themes and Concepts Discussed in the Preface and Introduction:

1. The Significance of Gommatasara: It is hailed as a great work that elaborates on the soul and karma principles in Jainism. The author, Acharya Nemichandra Siddhantachakravarti, compiled this vast work into two main parts: Jiva Kand and Karma Kand. This particular edition is a comprehensive one, including the original Prakrit verses (Gathas), the Karnata commentary (Jivatattva Pradipika by Shrimat Keshavavarni), a Sanskrit commentary, and a Hindi translation with a detailed introduction.

2. The Concept of Karma (Karma Siddhanta):

   • Addressing the Mystery of Inequality: The text begins by exploring the fundamental question of why there is such vast diversity and inequality in the world – why some are rich and others poor, some beautiful and others not, some healthy and others ill, some intelligent and others not. This inequality is observed not just between different families or nations but even among siblings born from the same mother.
   • Karma as the Cause: The underlying cause for these disparities is attributed to karma (Karmavada). This principle is accepted by various Indian philosophical schools, including Jainism, Sankhya Yoga, Nyaya, Vaisheshika, Mimamsa, and even Buddhism (as illustrated by the dialogue between King Milinda and Stithera Nagasena).
   • Nature of Karma: While various schools agree on karma as the cause, they differ on its exact nature. Jainism posits a unique understanding of karma. Unlike other schools that consider karma as a mere samskara (imprint or tendency) left by actions, Jainism defines karma as a material substance (Dravyakarma) that, when activated by the actions (Bhavakarma) of a living being driven by passions like attachment (raga) and aversion (dvesha), gets attracted to the soul, mixes with it, and binds it. This dravyakarma then influences the soul, leading to its suffering or well-being.
   • The Anadi (Beginningless) Relationship: The connection between the soul and karmic matter is beginningless (anadi). The universe itself is considered eternal and not created by any external deity. Permutation is the inherent nature of substances. The combination and separation of the soul and pudgala (pudgala or matter) are eternal, forming the cycle of samsara.
   • Causality and Agency (Naimittika-Naimittika Sambandha): Jainism explains the relationship between the soul and karma as a nimitta-naimittika (cause-effect) relationship, rather than a direct agent-action (karta-karma) one. While karmic matter is the material cause for the soul's experiences, the soul's passions (like raga, dvesha) are the instrumental cause for the influx and bondage of new karma. The soul is the ultimate upadana karana (material cause) for its own subjective states (bhavas), but the pudgala (karmic matter) is the material cause for the karmic modifications (karma-pudgala parinama). The soul does not create karmic matter; rather, its passions attract and bind it.
   • Nishcaya and Vyavahara Nayas (Ultimate Truth vs. Conventional Truth): The text extensively discusses the two perspectives in Jainism: Nishcaya Naya (ultimate truth) and Vyavahara Naya (conventional truth). From the Nishcaya Naya, the soul is pure and distinct from karma. However, from the Vyavahara Naya, the soul's worldly existence, its experiences, and even its qualities are described in relation to karma. This distinction is crucial for understanding the soul's bondage and liberation.
   • The Cycle of Karma and Rebirth: The cycle of samsara is driven by the interplay of karma and the soul's passions. Karmic influx (asrava) leads to bondage (bandha), which in turn fuels new passions and thus a continuous cycle of birth, death, and rebirth in various yonis (species or realms).
   • The Goal of Liberation: The ultimate aim of Jainism is to break free from this cycle of karma and achieve liberation (moksha). This is achieved through right faith (samyakdarshana), right knowledge (samyakjnana), and right conduct (samyakcharitra), which lead to the cessation (nirjara) of karma and the eventual emancipation of the soul.

3. Structure of Karma Kand: The preface outlines the nine main sections (adhikaras) of the Karma Kand:

   • Prakriti Samutkirtana (Classification of Karmic Energies): This section details the eight principal karmas (mula prakritis) and their numerous sub-categories (uttara prakritis), explaining their characteristics and functions.
   • Bandha Udaya Sattva (Bondage, Manifestation, and Co-existence): This part explains how karmas bind to the soul, how they manifest their effects (udaya), and how they co-exist with the soul in its various stages (sattva). It analyzes these phenomena across different gunasthanas (stages of spiritual development) and margasthana (paths of spiritual progress).
   • Sattvasthana Bhanga (Variations in Karmic Co-existence): This section delves into the permutations and combinations of karmic co-existence in different soul states.
   • Trikshulika (Three Chulikas): This includes sections on the "Nine Questions Chulika," "Five Types of Karmic Transformations (Bhagahara) Chulika," and "Ten Causes (Karana) Chulika."
   • Pratyaya (Causes of Karma Bondage): This section explains the causes that lead to karmic bondage, suchI as delusion (mithyadarshana), lack of self-control (avirati), negligence (pramada), passions (kashaya), and the influx of subtle karmic particles (yoga).
   • Bhava Chulika (On Subjective States): This discusses the subjective experiences (bhava) associated with karma.
   • Trikarna Chulika (On the Three Processes): This section likely details the three main processes related to karma.
   • Karma Sthiti Rachana (Formation of Karmic Duration): This explains how the duration of karmic fruition is determined.
   • Karma Phala Dana (How Karma Bears Fruit): This likely explains the process by which karma yields its results.

4. Comparison with Other Jain Works: The preface mentions that Gommatasara is a compilation text based on the Shatkhandagama and its Dhavala commentary. It also acknowledges the influence of the Panchasamgraha, a text that predates Gommatasara.

5. Discrepancies with Shvetambara Tradition: The preface also touches upon some differences in interpretation or detail between the Digambara (as represented by Gommatasara) and Shvetambara Jain traditions regarding karmic classifications, the nature of certain karmic energies, and the specific details of their bondage and manifestation.

6. The Importance of Studying Karma: The text emphasizes that understanding the karma theory is not merely an intellectual pursuit but is integral to spiritual progress. It helps in understanding the soul's current state, the causes of suffering, and the path to liberation. The study of karma (Karmashastra) is considered a vital part of Adhyatma Shastra (the science of the soul).

In essence, the text serves as an extensive introduction to the complex and profound doctrine of karma within Jainism, highlighting its importance in understanding the human condition and the path to spiritual freedom.