Vaishali Institute Research Bulletin 3

SR No.: 522603
Original Sutra Author: N/A
Author: R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1982
Total Pages: 294
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 6 MB

Page 62

FACTS ABOUT GOMMATASARA
Dr. JYOTI PRASAD JAIN
Gommatasara is a celebrated name in the metaphysico ontological literature of the Jains. For about a thousand years, it succeeded in holding the field as the most popular and handy work on the subject. It, in a way, eclipsed the study of the very voluminous Dhavala, Jaya-Dhavala and Mahadhavala (Mahabandha) commentaries of the Digambara canonical texts. Their publication, with Hindi translation, during the past several decades, seems to have thrown the Gommatasara in the background. Yet, the value of the latter cannot be over-estimated, parti cularly as few can afford the time and patience to delve into those highly detailed volumes. It still can and does serve as a good introduction, equipping the student well for taking up such deeper studies.
Gommatasara, also known as the Gommata-sutta, Gommatasangraha-sutra and Pancha-Sangrah, purports to be a compendium of the Five: Bandha ( bondage ), Bandhyamana (that which is bound), Bandhaswami (that which binds ), Bandhahetu (cause of bondage) and Bandhabheda (Kinds of bondage). It is divided into two parts, Jivakanda and Karmakanda, respectively comprising 734 and 972 Prakrit gathas (verses ). The Jivakanda consists of 20 chapters and two appendices. It deals with the 14 spiritual stages (Gunasthana ), 14 soul classes (Jiva-samasa), 6 capacities to develop (Paryapti ), 10 vital forces (Prana ), 4 instincts (Samjna), 14 soul-quests (Margana ) and 12 kinds of conscious attentiveness (Upayoga). The classification is also often expressed as the 20 Prarupanas (expositions), including Gunasthana, Jiva-samasa, Paryapti. Prana, Samjna, Upayog and the 14 Marganas. Thus it deals primarily with the soul and confines itself mainly to a short account of the spiritual stages and soul-quests, respectively the Gunasthanas and Marganas, which are the well-known Jaina ways of considering the soul. The Karma-kanda part, which is complementary to Jiva-Kanda, presents a scientific analysis of evil or sin, and deals with the material and self-forged Karmic fetters of the soul, describing the matter and manner of this bondage so that true and accurate knowledge of the things that concern may help the imprisoned, embodied soul to live a life leading to freedom (Mukti ) and Bliss.
It may appear to be, as J.L. Jaini observes, 'A very brief and hasty glance at the Great Theme, a feeble human effort to give a rough idea of the soul-astounding extent of Divine Omniscience. (Intro. to SBJ. I ).