''Aptamimamsa'' (also ''Devāgamastotra'') is a

Jain text Jain literature () refers to the literature of the Jain religion. It is a vast and ancient literary tradition, which was initially transmitted orally. The oldest surviving material is contained in the canonical ''Jain Agamas'', which are wri ...

composed by

Acharya Samantabhadra Samantabhadra was a Jain ācārya (head of the monastic order) who lived about the later part of the second century CE. He was a proponent of the Jaina doctrine of Anekāntavāda. The '' Ratnakaranda śrāvakācāra'' is the most popular wor ...

, a Jain

acharya In Indian religions and society, an ''acharya'' (Sanskrit: आचार्य, IAST: ; Pali: ''ācariya'') is a religious teacher in Hinduism and Buddhism and a spiritual guide to Hindus and Buddhists. The designation has different meanings i ...

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.

Content

The English translation of the first verse is: 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'').

Jaina Logic

Two important concepts, particular to the Jaina logic, are that of ''syādvāda'' and ''anekāntavāda''. These have been discussed comprehensively in ''Aptamimamsa''.

Syādvāda

Syādvāda is the doctrine of conditional predications. Highlighting the indispensability of ''syādvāda'', Āchārya Samantabhadra asserts: According to the Jains, ''Syādvāda'' and ''kevalajñāna'' (omniscience) are the foundational facts of knowledge. In this regard, Āchārya Samantabhadra writes:

Anekāntavāda

''Anekāntavāda'' means non-absolutism. In Jainism, a thing is supposed to have infinite-fold characteristics or properties. Therefore, the basic thesis in Jainism is the non-one-sided (''anekānta'') nature of reality. According to Āchārya Samantabhadra:

References

Sources

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