Prologue for Commentary on Gommatsar by Pandit Todarmalji

Pandit Todarmalji wrote commentary on Gommatsar shastra in 18^th Century. Gommatsar was written by Acharya Nemichandra in 9^th Century which itself was a condensed version of Dhavala shastra written in 8^th Century by Acharya Virasen. Dhavala granths were commentary on Shatkhandagam granth written in 1^st Century by Acharya Bhutabali and Pushpadant. Over this period of time people had forgotten to read these scriptures and were objects of worship only. Pandit Todarmalji revived understanding of these by writing simple commentary Samyak Gyan Chandrika on Gommatsar. He never got an opportunity to see the Dhavala scriptures since they were stored in South. Still his commentary only has assisted people to understand Dhavla and Shatkhandagam. His contribution for bringing  the Jain scriptures to masses is phenomenal. He has explained the reason for writing Samyak Gyan Chandrika in the prologue which is very illuminating. I have tried to provide a summary of that in the following article for the benefit of those who cannot follow Hindi script. Those who can read Hindi are advised to read the original.

Pandit Todarmalji begins by informing his intention of writing commentary on Gommatsar in country language ( Dhundhari) for the benefit of those who  cannot follow the original although he is not an expert. His style of writing is in the form of Q&A as follows:

Q :  If you don’t know then why do you want to write?

A: Just as we cannot describe qualities of Jinendra Bhagwan , but still out of respect we attempt to do so, in the same way I attempt to highlight the meaning of this scripture.

Q: If you have attachment then spend time in learning, but non experts have no right to write commentary.

A: Just as in a school some students are bright and they assist the weaker ones to learn, in the same way without having extra knowledge I am trying to help those who are weaker than me.

Q : You have attempted to do Herculean task in which the mistakes are cause for ridicule by  others. In  the same way , being non expert , attempting such work, mistakes would be cause of laughter for others.

A: It is true that I will make mistakes but experts would not laugh at me and they will think that I am a child only hence he is entitled to make mistakes but still better than others who are still weaker than myself.

Q: Ok experts would not make fun of you but detractors  would make fun?

A : Rogues are such only who dislike others’ innocence and good qualities. But out of fear of them why harm our own benefit?

Q: Scriptures were already there which you could have taught or practiced, but why are you attempting to demonstrate your greatness by writing this commentary?

A :  Writing commentary is more absorbing than practicing scripture and in the process the learning is better. Getting opportunity to teach others is very rare and very few are benefited  whereas commentary is beneficial to several people who get to know the meaning of scriptures. Therefore I am writing for my own benefit as well as others. There is no objective of demonstrating greatness.

Q: It might be beneficial but because of committing  mistakes you accrue pap (demerits) karma ?

A: The total knowledge of all meanings is only to Kevali Bhagwan and others have knowledge in accordance with the subsidence /destruction of their knowledge obscuring karmas , who may understand the meaning differently. The Bhagwan  has preached that by paying obeisance to false deity, false guru and false scriptures or due to anger, pride, deceit, greed, fear etc. if  one wrongly believes or teaches then he is a great sinner. However without having benefit of knowledgeable Guru , or without having much expertise, if an intricate meaning is misunderstood and accordingly preached then it is not a great sin as it is written in this book only(gatha 27)-

Those who without having specific  knowledge and due to ignorance of Guru misunderstand the form of omniscient etc.  ; in this manner accept it as the preaching of Arihant although it is false; even then they are  right believer since they accepted it out of obedience of the Arihant.

Q: why did you not learn from the knowledgeable guru before attempting to write commentary on this scripture?

A: In these times there are no Kevali or shrutakevali. Even the knowledgeable gurus are rare. Those who are there are far and inaccessible. Further the age, health, strength is limited hence whatever is possible has been attempted.

Q: But if you make a mistake, how to rectify the same?

A: I request the knowledgeable people indirectly here that I am ignorant without knowledge of grammar, maths, logic of religious text hence I am weak, but still have attempted to write commentary out of devotion to religion, hence wherever I make mistake they are requested to kindly forgive me and correct me.

Q: Still the commentary should have been in Sanskrit for such a great scripture. In country language its magnificence is not felt.

A: Sanskrit commentary is already available but many people are ignorant of Sanskrit, grammar etc. hence are not able to enter the subject. Therefore for their benefit I am writing in country language. Those who know Sanskrit can read the original scripture in Sanskrit.

Now Pandit Todarmalji addresses the readers. O Bhavya Jivas !  For your own good, whichever way possible you should practice this scripture. Because the good of the soul is in Moksha only. Rest is dependent on others, destructible and painful. Only Moksha is own nature , indestructible and infinitely enjoyable. Hence all efforts should be for achieving Moksha. Moksha can be achieved through right belief, right knowledge and right conduct. These can be achieved only through knowing nature of Jiva etc.

Right belief is knowing the nature of Jiva etc. without which the belief is like flower in the sky. First know them and  experience them by which one realizes the nature of soul.  Thus knowledge is cause of right belief and then only it is called right knowledge. Further he detaches himself from unwanted and accepts the beneficial , then it is called right conduct. Following rituals out of ignorance is not right conduct. In this manner knowing Jivas etc. only is cause of Moksha . By learning this scripture the knowledge of Jiva etc. is real because this world is a relationship between Jivas and karmas. By knowing that relationship one can destroy it which alone is Moksha. In this scripture there is specific description of Jivas  , 6 dravyas, 7 tatvas etc. Hence do practice this scripture.

Now several people have preference for specific type of scriptures and they put forth their arguments in support of their preferences. The Jain scriptures can be divided into four categories namely 1) Prathamanuyoga  2) Charananuyoga 3) Dravyanuyoga and 4)Karananuyoga   which specialize in specific aspects of religion. First deals with Mythological stories, second with conduct, third with philosophy and fourth with mathematics and siddhanta respectively.

1.       Supporter of Prathamanuyoga  says : In these inferior times the people have limited knowledge and they cannot follow such intricate scriptures hence they should only read stories of Tirthankaras etc so that they fear of doing sins and be religious.

Reply: Even now all people are not alike and they have different understanding. Hence depending upon the capability of the person he should be preached. Even ignorant can become knowledgeable with practice. Further they can also practice learning of general and specific Gunasthana etc with assistance of more knowledgeable people.

Q : we believe that Gommatsar has difficult mathematics in it hence how can we enter this subject?

A: Don’t fear. In this commentary maths has been simplified hence not difficult. Some places it is easy and some places difficult. If all can be attempted then it is good otherwise whatever is feasible should be learnt. Do not be lazy in making effort.  

Q : By learning Mythological stories one fears sinning and become religious.

A: Both of these occur out of weakness. Once the nature of punya and pap are known with cause and effect then there is strengthening of belief. Hence you should practice this.

2.       Supporter of Charananuyoga says: what is the use of learning about Jivas and karmas? If one discards violence and practice fasting , tapa, worship of Arihant etc and give charity and detaches from the world then it would be beneficial to soul. Hence preach of charananuyoga (conduct).

Reply: O ignorant one ! You have mentioned fasting etc meritorious deeds, they are worthy ones. But without the right belief all of them are like zero without prefixed number. Without knowing the nature of Jiva , the belief is like the child of a sterile woman. The learning of nature of Jiva etc is practice of knowledge and is meritorious deed which accrues great punya. After learning the types of Jiva forms and then avoid violence towards them and then fast, then you can be  the follower of vows in proper sense. Without knowing the forms of Jivas , avoiding violence in some respect is not proper following of vow. It is essential to know them.

Further tapa are of two types:  external and internal. Where the body is stressed , that is external and where mind is suppressed that is internal. The internal tapa is superior. Fasting and all are only external, but practice of knowledge is internal. In Siddhanta scripture also, out of six types of internal tapa , studies of scripture is fourth. Superior to that is only meditation. By learning of Gunasthana etc one realizes the form of Arihant etc. and our own form also. Then only the devotion is intense and purposeful. The devotion out of family traditions is superficial and provides minor punya benefits. Hence in devotion also studies are superior.

Further charity is of four kinds: food, medicine, life saving, and knowledge. The first three provide benefits only for the current incarnation but knowledge serves for several incarnations hence is superior. Therefore studying self and assisting others is superior form of charity.

People become detached due to occurrence of some misfortune and fruition of inauspicious karmas and then practice penance but that only results in accruing auspicious karmas but not Moksha. For true detachment also the practice of knowledge is essential. Even great saints indulge in studies and mediation only.

Q : So many people do studies but do not give up sensual pleasures, then whether the studies are beneficial or not ? If so then why saints give up those pleasures? If not then how studies could be beneficial ?

A:  The studies of scriptures is with two types of motives – one is greed and other is dharma. The first one studies with the objective of fame, money, worship etc.  He does not give up pleasures. Even if he does, it is due to greed, therefore the studies are not beneficial.

But the one who studies due to internal conviction, he is true follower. As it is the Jain scriptures motivate to give up sensual pleasures, so he also does the same. If due to fruition of past karmas, he is not able to give up the pleasures, then also due to right belief and right knowledge, the studies are beneficial like that in 4^th gunasthana for Avirat Samyakdrishti.

Q: The one who studies scriptures for religious benefits should necessarily give up pleasures since otherwise is not possible. The enjoyment of pleasures is due to manifestation of past karmas and those are in our own control ?

A : The manifestations are of two kinds- one is with knowledge and second without knowledge. That which occurs in accordance with intent is with knowledge, and that which occurs without intent  due to fruition of karmas, is without knowledge. Just as during samayik prayer one devotee intends to keep pure thoughts and if that really happens then it is with knowledge. However if due to fruition of karmas, the thoughts are perturbed and polluted then it is without knowledge. Same way the true devotee practices studies of scriptures for attaining detachment. If that happens then it is with knowledge. However if due to fruition of charitra moha karmas, the manifestation is not pure , it is without knowledge. For them the indulgence is seen on account of their weakness.

Q : If such is the case then we can also indulge and claim that karmas are fructifying in this manner?

A : O fool! Just by saying so, things don’t happen. The results are in accordance with intent. Hence practice scriptures to purify the intent. If internally the intent is corrupted then one cannot be called devotee.

3.       Supporter of Dravyanuyoga says: In this scripture the emphasis is on Gunasthan and karmas etc  which cause mental waves which are not beneficial. Experiencing the pure self and discriminating between self and others is the main objective hence the adhyatma is more meaningful to study.

Reply : O great Logical minded ! What you said is true but look at your own state! If you can experience the self or discriminate with respect to others at all times then why do anything else? Enjoy the pleasure of experiencing the self. But unfortunately in the lower state of self such manifestation is not feasible. The mind keeps diverting in different directions. Hence whenever the mind does not indulge in contemplation of self, engage it in knowing subjects like Gunasthan etc.

Even the study of adhyatma in general is not beneficial. It requires understanding in detail the forms of Jiva and karmas and their relationship. Therefore even from that objective the study of scriptures is beneficial.

Q : In philosophical literature the emphasis is on experiencing the self without contemplating of Gunasthan etc which cause perturbation of mind. This is contradictory to what is described in this text?

A: The viewpoints are of two kinds: one is real and other is practical. In reality the Jivas are beyond differentiation of Gunasthan etc a singular pure self. However in practical view they are belonging to different Gunasthan. Those who are meditating on the self , for them the pure nature of self is singular and  undivided. However for those who have not reached that stage, or those who have dropped from experience stage to one where mind is active again; in such impure state the practical viewpoint of learning is beneficial.

Further if your manifestation is not in mediation state and you do not contemplate of subjects of Gunasthan etc considering them to be disturbance of mind , then where else will you indulge? Obviously in impure thoughts leading to accrual of inauspicious karmas.    

Further listen! In general even Vedant Shastra calls Jiva to be pure. How will you decide the right or wrong without knowing the specific details like Gunasthana and corrupted states of Jiva ? Then only your contemplation would be pure and conviction strong&unshakable.

Q :  What you say may be true, but in spite of knowing karananuyoga scriptures the Dravyalingi muni remains worldly without experience of the self, and even animals are able to attain right belief with very little knowledge of philosophy. Even Shivabhuti Muni attained Moksha with just the knowledge of self and others. Hence rather than indulging in exercise of mind , we would concentrate on philosophy alone.

A: You gave example of Drvyalingi Muni. He knows karanuyoga as well as Adhyatma Shastra also. But due to fruition of Mithyatva (wrong belief) he practices otherwise then what can scripture do ? Scriptures do not contradict each other.

In both Karananuyoga as well as Adhyatma Shastra the impure bhavas of soul are described as due to fruition of karmas as catalyst. Dravyalingi muni manifests as owner  of them . Although body related all auspicious and inauspicious acts are described as caused by matter, the Dravyalingi believes them to be his own and attempts to own and discard them. Further he believes auspicious karmas to be cause of Samvar, Nirjara, Moksha contrary to their being described as cause of Asrava. He does not even recognize the pure bhavas  which are real cause of Samvar, Nirjara and Moksha. Thus he practices contrary to what is written so the scriptures cannot be blamed.

Further you said that even animal gain samyak darshan without much knowledge, it is due to their efforts of previous manifestations or the specifics of their knowledge. Just as someone discovers a hidden wealth , we cannot give up working or business to earn wealth.  Same way we cannot give up making efforts for right belief because someone managed without effort because that is not the correct path. Right path is that on which knowing the reality of all tatvas (elements) the objective is achieved.

If you say that due to my weakness the exercise of mind cannot be done then you should practice as much as you can. In indulging in pap you are expert but here you say that the mind does not function, it is symptomatic of evil person.

4.       Supporter of scriptures says: It is meaningful to learn grammar, logic, metaphor, poetry etc. by which one can learn more shastras and own importance is gained as Pandit. Here there is no such gain.

Reply: If you  desire to be called as Pandit then you practice those books but if you desire Moksha then practicing Jain Scriptures is appropriate.

Q : I learn grammar etc. to practice those Jain scriptures.

A : That is fine but you cannot spend all the time in learning grammar without gaining samyaktva etc. Otherwise the objective is lost. In these periods the age is less and wisdom is low, hence practice keeping objective in mind. There is no dearth of scriptures. You will find many experts with great knowledge of adhyatma without knowing grammar. Hence concentrate in what is most beneficial within the short time available to you.

5.       Supporter of Money says : what is the use of all  this learning without money? With money you can do all charity and perform religious activities. You can call all Pandits to preach hence one should make effort to make more money.

Reply: O evil doer ! Money does not come by itself. It comes because of fate. If money has to come, it will come in spite of reading scriptures and that is called destiny. If money is not in your fate then it will not come whatever you do. The riches are dependent on fruition of previous punya karmas. Further money is transient, cause of fear, pap generating and cause of Narak etc. On the other hand study of scriptures is riches of knowledge, permanent, without fear, dharma and cause of heaven etc. If you think of money generation only then you are bound for infinite transmigrations.

                                                                                                                                                             

6.       Supporter of sensual pleasures says: Enjoying life, marrying, eating drinking making merry is the right objective of life.

Reply :  All these are forms of suffering. The objects of pleasures are dependent on nimitta and lead to tensions.  Further they are cause of perturbation to self, gives birth in hell etc. Things do not occur as per your wish but are dependent on past punya karmas. Just as a person suffering from itching keeps scratching himself and still the itching does not vanish, the fulfillment of desires is also like that. One is not satisfied with whatever is achieved. Hence they are not cause of happiness but source of sorrow only.

On the other hand study of scriptures is cause for internal happiness, removes tensions and leads to  Moksha. Hence you should practice that as much as possible to your capability.

7.       Follower of other religions says: why do  you preach of your scriptures only ? In our religions also there are scriptures on logic etc. Why do you not preach  them ?

Reply : In your scriptures the preaching is not for the benefit of the soul. Somewhere it is for beauty, somewhere for wars, somewhere for sensual pleasures and elsewhere for violence. These are being practiced even without preaching. The benefit lies in discarding them but they encourage those activities so how can they be beneficial to soul?

Q: God has created such illusions which we describe for our benefit?

A: God must not be having  happiness in the soul therefore he created the illusions of the world etc. to make himself happy. If he were peaceful then why talk of sensual pleasures and violence? Even ignorant do anything with some objective in mind. Here it appears that God is also worldly like us then why to praise him ?

Q: In our scriptures also there are sermons on detachment, non violence etc.

A: Those sermons are contradictory. Somewhere pleasures are promoted and elsewhere negated, similarly detachment is talked and violence is preached. What is the truth?

Q: In Vedant scripture also there is description of  Tatvas ( elements).

A: Those do not stand to logic and therefore unreal. In Jain logic scriptures their mistakes are described. Hence there is no purpose in studying scriptures of other religions.

8.       Finally the benefits of reading Jain scriptures : Leads to experience of soul in due course which ultimately results in Moksha. Immediate benefits are as follows:

1) Reduction of passions of anger etc.  2) Reduction of desires in objects of five senses. 3) Even the wandering mind is able to concentrate.  4) Stoppage  of violence etc. type five evils. 5) Even with limited knowledge one gets to know of the elements of this endless universe. 6) Recognition of right and wrong deeds. 7) Contemplation of the soul  8) Better knowledge leads to happiness of the soul  9) Name and fame in the community 10) Accrual of beneficial punya karmas.

Further the opportunities for study of scripture are extremely rare. Why ? For these reasons-

From one sense to four  sense Jivas are without mind end even in five sensed one there are Jivas without mind. In Jivas with mind the Naraki are in pain , animals are without understanding, Devas are busy with pleasures and men get limited opportunity hence study of scripture is rare. Even getting human manifestation is extremely rare since their numbers are countable while others are innumerable and Nigod Jivas are infinite. From the age point of view also human age is limited compared to other Jivas. Area wise also humans are in limited area far less than that occupied by other Jivas. Finally from bhava point of view also getting right type of bhavas resulting in human birth are rare. Therefore it is very difficult to get the birth in such Karma Bhoomi wherein one could get to read scriptures. Further it is seen that there are hindrances due to health, company, knowledge, age , family etc. So if you have got this opportunity by extreme fortune then I advise you  to study scriptures at whatever the cost and make others also do the same. Promote and assist others in whichever way.