Gommatasara Karma Kanda

Based on the provided text, here's a comprehensive summary of the Jain text "Gommatasara Karma kanda," specifically focusing on the content related to the Karma Kanda and its context within Jain philosophy:

Book Title: Gommatasara Karma kanda Author: Nemichandra Siddhant Chakravarti Publisher: Shivsagar Digambar Jain Granthamala Rajasthan

Context and Origin:

• The Gommatasara was composed by Acharya Nemichandra Siddhant Chakravarti, a prominent scholar of the Desiya Gana tradition.
• It was created at the request of Chamuṇḍarāya, the Prime Minister and Commander-in-Chief of the Ganga dynasty king Rachamalla. Chamuṇḍarāya was also known by the household name Gommaṭa, and the famous 57-foot statue of Bahubali Swami at Shravanabelagola was consecrated by him.
• The Gommatasara is essentially an essence or summary of the ancient and complex Shadkhandagama (Six-Part Agama) and Kashayapahuda (on Passions) texts. These earlier texts were commented upon by great scholars like Virasenacharya (Dhavala, Jayadhavala) and were considered difficult for those with lesser intellect. Nemichandra Siddhant Chakravarti's work aimed to simplify these profound discussions for a wider audience.
• The Gommatasara is divided into two main parts: Jiva Kanda (dealing with principles of Jiva, Jivasthana, etc.) and Karma Kanda (dealing with the principles of Karma, specifically Mahabandha and other related concepts).

Content of Gommatasara Karma Kanda:

The Karma Kanda section of Gommatasara is a comprehensive treatise on Jain Karma Theory, detailing the nature, influx, bonding, manifestation, and cessation of karmas. The provided text highlights the following key aspects:

1. Nature of Karma:

   • The text explains that "Karm" is intrinsically related to the soul (Jiva) from anational beginning.
   • Nature (Prakriti) is defined as the inherent quality or characteristic (śīla, svabhāva) of a substance. It is described as being in an eternal relationship with the soul, akin to impurity or dross in gold.
   • Jiva is described as both anyakāntarūpa (relative) and amūrtika (immaterial) in its essential nature, but through its contact with karmas and the resulting karmic matter (karmic body), it can be considered mūrtika (material) in its worldly existence. This addresses the paradox of an immaterial soul binding material karmas.

2. The Eight Karmas (Ashta Karma):

   • The text meticulously lists and explains the eight fundamental karmas:
     • Ghatiya (Obscuring) Karmas: These obscure the soul's inherent qualities of infinite knowledge, infinite perception, infinite energy, and bliss. They are:
       1. Jnānāvarana (Knowledge-obscuring karma): Veils the soul's knowledge. Described with five types: Mati (sense-knowledge), Śruta (scriptural knowledge), Avadhi (clairvoyant knowledge), Manahparyaya (mind-reading knowledge), and Kevala (omniscience).
       2. Darśanāvarana (Perception-obscuring karma): Veils the soul's perception. Described with nine types, including five types of Nidra (sleep) and four types of Darśana (perception).
       3. Mohaniya (Deluding karma): Causes delusion, leading to passions and attachment. It has two main divisions: Darśana Mohaniya (perception-deluding) and Charitra Mohaniya (conduct-deluding). Darśana Mohaniya has three sub-types (Mithyā tva, Samyag-mithyā tva, Samyak tva, though only Mithyā tva is mentioned as a bond). Charitra Mohaniya includes 16 types of Kashayas (passions) and 9 types of Nokashayas (minor passions).
       4. Antarāya (Obstructing karma): Impedes the soul's inherent abilities. It has five types: Dāna (charity), Lābha (gain), Bhoga (enjoyment), Upabhoga (repeated enjoyment), and Virya (energy).
     • Aghatiya (Non-obscuring) Karmas: These do not obscure the soul's essential qualities but affect its physical and life circumstances. They are:
       1. Vedaniya (Feeling-producing karma): Causes pleasant (Sāta) or unpleasant (Asāta) feelings.
       2. Nāma (Name karma): Determines the soul's characteristics like body type, senses, complexion, lifespan, lineage, etc. The text lists 42 types of Nāma karma, categorized into Pinda (mass-like) and Apindas (non-mass-like) categories.
       3. Gotra (Status karma): Determines the soul's social standing (High or Low Gotra).
       4. Āyu (Lifespan karma): Determines the duration of the soul's existence in a particular life form. It has four types: Naraka (hellish), Tiryancha (animal), Manusya (human), and Deva (celestial).

3. Bonding of Karma (Bandha):

   • The text details the four aspects of karma bonding: Prakriti (nature of the karma), Sthiti (duration of the karma), Anubhāga (intensity or potency of the karma), and Pradesha (quantity or extent of the karma).
   • It discusses the specific conditions and qualities of karma bonding, such as sādi (beginning), anādi (beginningless), dhruva (permanent), and adhruva (impermanent).
   • The text extensively analyzes the bonding of karma in relation to the fourteen Soul-States (Gunasthana), providing intricate details on which karmas are bonded in which Gunasthana, and the quantitative aspects (bandha, abandha, bandha-vyucchitti).

4. Manifestation of Karma (Udaya):

   • The text explains how karmas manifest their results in the soul's experience, influenced by the Gunasthana.
   • It details the concepts of udaya-vyucchitti (cessation of manifestation) and anadaya (non-manifestation) for various karmas in different Gunasthanas.

5. Existence of Karma (Sattva):

   • The text explains the presence of karmas in the soul's state (Sattva) and their absence (Asatva).
   • It discusses the sattva-vyucchitti (cessation of existence) of karmas as the soul progresses through the Gunasthanas, particularly highlighting the gradual shedding of karmas during the path to liberation.

6. Udirana (Premature Manifestation):

   • The text explains the concept of Udirana, where karmas manifest their results prematurely due to specific spiritual practices or states. It distinguishes between Udaya (natural manifestation) and Udirana.

7. Transmigration of Karma (Sankrama):

   • A significant portion of the text is dedicated to the various modes of karma transmigration:
     • Udvellana: Premature manifestation of karma by transferring its potential to a shorter duration.
     • Vidhyāta: Transfer of karma into a different state or characteristic, often described as the opposite of its original nature.
     • Adhahpravritta Sankrama: Transfer of karmic potential downwards in intensity.
     • Guna Sankrama: Transfer of karmic potential that maintains its essence but changes its state.
     • Sarva Sankrama: Total transfer of karma into another type.
   • The text analyzes which karmas undergo which type of Sankrama and the specific Gunasthanas where these processes occur.

8. Udaya and Anudaya:

   • Detailed explanations are given regarding which karmic particles manifest (Udaya) and which remain dormant (Anudaya) in different Gunasthanas, life forms (Gati), Indriyas (senses), Kayas (bodies), Yogas (activities), etc.

9. The Nine Questions (Nava Prasna):

   • The text addresses nine crucial questions concerning the sequence of karma bonding and manifestation:
     • Which karmas cease manifestation before bonding cessation?
     • Which karmas cease bonding before manifestation?
     • Which karmas cease both manifestation and bonding simultaneously?
     • Which karmas bond based on self-manifestation?
     • Which karmas bond based on the manifestation of others?
     • Which karmas bond based on both self and other manifestation?
     • Which karmas bond continuously?
     • Which karmas bond intermittently?
     • Which karmas bond both continuously and intermittently?
   • The text also discusses the concept of Naya (viewpoints) in understanding these complex processes.

10. Other Important Concepts:

    • Ayus Karma: Special attention is given to the four types of Ayus (lifespan) and their bonding, manifestation, and cessation, especially concerning the attainment of liberation.
    • Gunasthana: The entire framework of karma theory is analyzed in relation to the fourteen stages of spiritual development (Gunasthana).
    • Upayoga: The text connects the soul's attention and application (Upayoga) to the manifestation and bonding of karmas.
    • Prakriya: The text often refers to earlier foundational texts like Shadkhandagama and Kashayapahuda, citing their principles.

Overall Significance:

Gommatasara Karma Kanda is considered a foundational text in Jain philosophy, particularly in the study of Karananuyoga (the branch dealing with actions and their consequences). It provides a systematic and detailed explanation of the complex doctrine of karma, which is central to the Jain path to liberation (Moksha). Acharya Nemichandra Siddhant Chakravarti's lucid explanation, aided by later commentaries (like the Hindi commentary by Arya Shri Adimati Mataji mentioned in the publisher's note), makes this profound subject accessible to spiritual seekers. The text emphasizes that understanding the workings of karma is crucial for the soul's liberation from the cycle of birth and death.