Gommatsara Jivakand - Book Summary

This is a comprehensive summary of the Gommatsara Jivakanda, a significant Jain text authored by Acharya Nemichandra Siddhantachakravarti, with the commentary by Khubchandra Jain and published by Paramshrut Prabhavak Mandal in 1916. The provided text is a scanning of this work as part of the Veer Jain Amrit project.

The book is presented as part of the Rayachandra Jain Shastramala. The summary is derived from the introductory sections and the detailed table of contents, which outlines the extensive subject matter covered in the Jivakanda.

I. Introduction and Authorship:

Author: Acharya Nemichandra Siddhantachakravarti is identified as the primary author. The text notes that his exact period is difficult to pinpoint but likely flourished around the 11th century Vikram era or slightly earlier. Evidence for this is drawn from his contemporaries like Chamundaraya and Ajitasena Muni, whose timelines are discussed based on inscriptions and literary works.
Commentary: Khubchandra Jain is the author of the commentary, described as "Balbodhini Teeka." He humbly states that he undertook this work on the command of his Guru, Pandit Gopal Dasji Varaiya, and acknowledges any shortcomings to his own ignorance, attributing any merit to his Guru's grace. He also mentions the influence of other commentaries like the Karnataka Vritti by Chamundaraya, the Sanskrit Teeka by Keshavavarni, and the Hindi Teeka "Samyakgyan Chandrika" by Shri Vidwanvar Todarmalji.
Publisher: Shree Paramshrut Prabhavak Mandal, Bombay, published this edition.
Significance: The Gommatsara is highly regarded for its comprehensive exposition of Jain philosophy and principles, particularly concerning the nature of the soul (Jiva) and its karmic bondages. It is noted that the title "Siddhantachakravarti" is well-deserved by Nemichandra for his profound scholarship. The text also mentions that the Gommatsara is known by another name, "Panchasangraha," as it details five key aspects related to the Mahakarmapranbhrta: Jivasthan, Kshudrabandha, Bandhasvami, Vedanakhanda, Varganakhanda.

II. Structure and Content Overview (Based on Table of Contents):

The Jivakanda is a voluminous work that systematically explains the nature of the soul and its journey through various stages of existence. The text is structured into a series of "Adhikaras" (Chapters) that delve into specific categories of Jain ontology and philosophy. A broad overview of these Adhikaras is as follows:

Gunhasthan (Stages of Soul): This is a foundational concept, describing the fourteen spiritual stages a soul progresses through on its path to liberation. The text details the characteristics of each stage, the types of karmic states (audayika, parinamika, kshayopashamika, aupashamika, kshayika), and the underlying causes related to the soul's attachment to karmas. The fourteen stages are: Mithyatva, Sasadan, Mishra, Avirat Samyak, Deshavirat, Pramatta Virata, Apramatta Virata, Apurva Karan, Anivrittikaran, Sukshma Samparaya, Upashanta Moha, Kshina Moha, Sayogi Kevali, and Ayogi Kevali.
Jivasamasa (Categories of Souls): This section likely deals with the classification of souls based on their qualities, karmic dispositions, sensory faculties, and other characteristics. The table of contents indicates discussions on various classifications leading to 57 sub-categories of souls.
Paryapti (Fulfillment/Development): This deals with the development of subtle bodies and faculties necessary for a soul to exist in a particular form. It discusses the six types of paryaptis: Ahara (nourishment), Sharira (body), Indriya (senses), Pranapana (life-breath), Bhasha (speech), and Mana (mind). The text likely elaborates on which souls possess which paryaptis and the conditions for their fulfillment.
Prana (Vital Forces): This chapter would detail the vital forces that sustain life, typically classified into five types: Indriya Prana (sensory forces), Bala Prana (mental, vocal, physical strength), and Ayush Prana (life-force).
Sanjna (Instincts/Desires): This focuses on the basic instincts and desires that motivate living beings, commonly discussed as Ahara (food), Bhaya (fear), Maithuna (sexual union), and Parigraha (possession/attachment).
Margana (Paths of Investigation): This is a crucial and extensive section, detailing fourteen different ways of investigating the soul's state and existence. These include: Gati (realm of existence - infernal, Tiryancha, human, divine), Indriya (senses), Kaya (body - including the classification of living beings into five types of Jivasthana), Yoga (modes of activity - mano, vachana, kaya), Veda (gender/passion), Kashaaya (passions), Jnan (knowledge), Samyama (restraint), Darshan (perception), Leshya (subtle colors of the soul), Bhavya (destined for liberation), Abhavya (not destined for liberation), Samyaktva (right faith), and Sanjni (conscious beings). Each of these marganas likely involves a detailed analysis of how souls exist within them.
Yoga (Activity): This section would analyze the different types of activities arising from the soul's interaction with karmas, categorized into Mano (mental), Vachana (vocal), and Kaya (physical) yogas, and their various sub-types.
Veda (Passion/Gender): This would discuss the three types of passions/genders: Pudgala (masculine), Stri (feminine), and Napunsaka (neuter).
Kashaya (Passions): This chapter would likely detail the four primary passions: Krodha (anger), Mana (pride), Maya (deceit), and Lobha (greed), along with their various sub-categories and intensities.
Jnan (Knowledge): This section is dedicated to the different types of knowledge, including Mati (sensory perception), Shruta (scriptural knowledge), Avadhi (clairvoyance), Manahparyaya (mind-reading), and Kevala (omniscience), as well as their respective impure forms (Mithya Jnan).
Sanyama (Restraint/Discipline): This would elaborate on the practice of restraint in Jainism, likely discussing the different levels of self-control and their importance on the spiritual path.
Darshan (Perception): This covers the different modes of perception, including Chakshu (visual), Achakshu (non-visual senses and mind), Avadhi (clairvoyant perception), and Kevala (absolute perception).
Leshyā (Subtle Coloration): This chapter would explain the six subtle colorations of the soul (Krishna, Nila, Kapota, Peeta, Padma, Shukla) and their correlation with the soul's karmic state and spiritual progress.
Bhavya (Destined for Liberation): This section would discuss the concept of souls that have the potential to achieve liberation versus those that do not.
Samyaktva (Right Faith): This covers the nature and importance of right faith, including its different forms (aupashamika, kshayopashamika, kshayika).
Sanjni (Conscious Beings): This would differentiate between conscious beings with mind and those without.
Ahara (Nourishment/Karmic Influx): This chapter would discuss the process of karmic influx and the souls that are capable of it (ahara) versus those that are not (anahara).
Upayoga (Consciousness/Activity of Consciousness): This would explain the modes of consciousness or the soul's activity in knowing and perceiving, relating to the Jiva's interaction with the external world.

III. Key Themes and Concepts:

The Soul (Jiva): The central focus is on understanding the soul's true nature, its attributes, states, and its journey through various conditions of existence.
Karmas: The text implicitly and explicitly discusses the role of karmas in binding the soul, influencing its states, and determining its transmigration.
Spiritual Progression: The Gommatsara, particularly through the concept of Gunhasthans, maps out the path of spiritual evolution from the most deluded state to ultimate liberation.
Ontology and Categories: A significant portion of the work is dedicated to classifying and defining various categories of existence, including souls, karmas, energies, time, space, and the substances of Jain philosophy.
Mathematical and Logical Exposition: The text is known for its rigorous and often mathematical approach to explaining philosophical concepts, particularly in areas like karma quantification and the stages of spiritual progress. The table of contents reveals discussions on complex topics like "Nasta" and "Uddishta" (methods of calculation in combinatorics), "Prastara" (arrangement), and "Akshaparivartana" (permutation of letters).
Jain Cosmology and Biology: The work touches upon the vast Jain cosmology, including descriptions of different realms of existence, the classification of life forms, and their characteristics.

IV. Commentator's Contribution:

Khubchandra Jain's "Balbodhini Teeka" aims to simplify the profound concepts presented by Acharya Nemichandra. He clarifies complex terminology and elaborate points, making the text accessible to a wider audience. The commentary reflects a deep respect for the original work and the lineage of Jain scholars.

V. Publication Context:

The book's publication in 1916 by Shree Paramshrut Prabhavak Mandal signifies a deliberate effort to preserve and disseminate Jain scriptures. The mention of "Jain Mudrit Granth Scanning Prakalp" and the catalog link suggest a systematic initiative to digitize and make these valuable texts available. The introductory pages also show dedication and blessings from various Jain religious figures and institutions, highlighting its religious and scholarly importance.

In essence, Gommatsara Jivakanda, as presented by Khubchandra Jain, is a profound and systematic treatise that expounds upon the fundamental principles of Jainism, guiding the reader towards understanding the soul's true nature and the path to liberation through detailed philosophical and practical exposition.