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Aptamimamsa
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Aptamimamsa
Aptamimamsa (also Devāgamastotra) is a Jain text composed by Acharya Samantabhadra, a Jain acharya said to have lived about the latter part of the second century AD. Āptamīmāṁsā is a treatise of 114 verses which discusses the Jaina view of Reality, starting with the concept of omniscience (Kevala Jnana) and the attributes of the Omniscient.
The English translation of the first verse is:
Attendance of the heavenly beings, movement in the sky, waving of the flywhisks (cāmara) and other symbols of majesty are found even in jugglers; it is not owing to these that thou are great [supreme preacher (guru), worthy of adoration (stutya) and Omniscient (sarvajña or āpta)].
In Verse 91 acharya asserts that both fate and human-effort are jointly responsible for desirable and undesirable effects.
In Verse 98 acharya propounds that bondage (bandha) is caused due to ignorance 'accompanied' by delusion (moha), and bondage is not caused due to ignorance 'not accompanied' by delusion (moha).
Two important concepts, particular to the Jaina logic, are that of syādvāda and anekāntavāda. These have been discussed comprehensively in Aptamimamsa.
Syādvāda is the doctrine of conditional predications. Highlighting the indispensability of syādvāda, Āchārya Samantabhadra asserts:
Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predications (syādvāda) establishes the truth.
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Aptamimamsa
Aptamimamsa (also Devāgamastotra) is a Jain text composed by Acharya Samantabhadra, a Jain acharya said to have lived about the latter part of the second century AD. Āptamīmāṁsā is a treatise of 114 verses which discusses the Jaina view of Reality, starting with the concept of omniscience (Kevala Jnana) and the attributes of the Omniscient.
The English translation of the first verse is:
Attendance of the heavenly beings, movement in the sky, waving of the flywhisks (cāmara) and other symbols of majesty are found even in jugglers; it is not owing to these that thou are great [supreme preacher (guru), worthy of adoration (stutya) and Omniscient (sarvajña or āpta)].
In Verse 91 acharya asserts that both fate and human-effort are jointly responsible for desirable and undesirable effects.
In Verse 98 acharya propounds that bondage (bandha) is caused due to ignorance 'accompanied' by delusion (moha), and bondage is not caused due to ignorance 'not accompanied' by delusion (moha).
Two important concepts, particular to the Jaina logic, are that of syādvāda and anekāntavāda. These have been discussed comprehensively in Aptamimamsa.
Syādvāda is the doctrine of conditional predications. Highlighting the indispensability of syādvāda, Āchārya Samantabhadra asserts:
Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge. Only when affirmation and negation are juxtaposed in mutually non-conflicting situation, one is able to decide whether to accept or reject the assertion. This is how the doctrine of conditional predications (syādvāda) establishes the truth.