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Nemichandra Siddhanta-chakravarti is the author of Gommatasâra. According to Vahubali Caritra  Nemichandra was the author of Gommatasara. Also from the verse in Gommatasara we know that it was composed by Nemichandra. Gommatasara  was composed for the reading of Châmunda Râya who was also known as Gommata Râya. This work is also known as Paňcha-samgraha (the compendium of five things), the significance of which will be understood when we mention that in it the following five subjects have been thoroughly treated : (1) Bandha (bondage), (2) Badhyamâna (that which is bound), (3) Bandhasvâmi (that which binds), (4) Bandha-hetu (the cause of bondage) and (5) Bandha-bheda (the varieties of bondage).
     The probable reasons for the name Gommatasara have been assigned to this authoritative work on Jain Philosophy may be summed as below: 
    In the Karma Kanda Gatha 965, the author says that this treatise is based on the discourses of Sri Vardhamana, the 24th and the last Jain Tirthankara of the present era in Bharata Kesetra, and the teaching are also well established by the rules of logic, Pramana and Naya. The author has also called Sri Vaedhamana or Mahavira by the name of Gommatadeva.
   The word Gommata is probably derived from "go" speech, and "mata" or "matha" abode, meaning "the Abode of Speech", the Loard from whom flows the letterless voice, the wonderful music , "divya -Dhvani". Sara means the essence, the condensed purport. The word Gommatasara would thus mean the "Essence of Discourse of Lord Mahavira." 
  The work Gommtasara consists of 1705 verses in Prâkrit, and is divided into two parts Jĭvakânda and Karmakânda, containing 733 and 972 verses respectively. In Jĭvakânda there is an enumeration of Mârganâs, Gunasthânas, Jĭva, Paryâpti, Prâna, Sanga and Upayôga. In Karmakânda, there are nine sections, called Prakritisamutkĭrtana, Bandhodyasatva, Sattvasthânabhanga Trichŭlikâ, Sthânasamukĭrtana, Pratyaya, Bhavachŭlikâ, Trikaranachŭlikâ and Karma-sthiti-rachanâ. The eight varieties of Karma and the bondage of Karma, with respect to its Prakriti, Sthiti, Anubhâga and Pradeśa, are also treated in detail. There are also various other subject connected with Karma which are elaborated in this part. To be brief, the first part of Gommatasâra gives idea of the natural characteristics of Jĭvas and the means and stages of thier development, while the second part describes the obstacles producing bondage of Karma, which must be removed, in order that Jĭvas might attain liberation. The advancement of the soul is the end, which the author always keeps in view; and it is in this light that he has summarized the precepts of Jaina Ăchâryas on this point in Gommatasâra. The work, in very brief limits, comprises most of the important tenets of Jaina philosophy, and proceeds to lay down the ways and means to liberation, warning us against the hindrance and obstacles to the same.
Châmunda Râya himself wrote a commentary on Gommatasâra in Canarese language. In the last verse of Gommatasâra there is a reference to the fact that Châmunda Râya wrote in popular language a commentary, named Vĭra-mârttandĭ. (Gommatasâra, Karmakânda, verse 972). One of the titles of Châmunda Râya Vĭramârttanda, the names his commentary “Vĭra-mârttandĭ” meaning “composed by Vĭra-mârttanda.” This commentary of Châmunda Râya seems to have been lost, and we only have a reference to it another commentary, named Keśavavarnĭyâ Vritti by Keśavavarnĭ, in the opening verse of  which the author says : “I write the Vritti on Gommatasâra from the Karnâtaka Vritti.” There is another commentary on Gommatasâra, named Mandaprabodhikâ written by Abhayachandra Following these commentaries, Todarmalla has written a commentary in the Hindi language, which is widely read by the Jaina Pandits of the present day.   


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