Aapt Mimansa

Here's a comprehensive summary of the Jain text "Aapt Mimansa" (also known as "Devagama") by Swami Samantabhadra, with the Hindi commentary ("Vachanika") by Pandit Jayachandra Chhavda:

Overall Purpose:

The "Aapt Mimansa" is a foundational Jain text by the revered Acharya Swami Samantabhadra. It aims to establish the true nature of an "Apta" (a trustworthy, perfect being, usually referring to the Tirthankaras or Jinas) and refute incorrect views. The commentary by Pandit Jayachandra Chhavda makes this profound philosophical work accessible in Hindi for a wider audience. The text primarily uses the "Syadvada" (the doctrine of manifold predication) and "Anekanta" (non-absolutism) to analyze and critique various philosophical viewpoints.

Structure and Content:

The "Aapt Mimansa" is structured into ten "Parichhedas" (chapters), each dealing with a specific aspect of philosophical inquiry. The commentary diligently explains the verses within each chapter.

Key Themes and Arguments:

1. Establishing the Nature of an "Apta" (Chapter 1):

   • The text begins by questioning the claims of deities or beings with supernatural powers (like divine births, flying abilities, or attendants like Chamar) as solely being the grounds for declaring someone an "Apta" or omniscient.
   • It argues that such powers are also found in illusory beings or those with attachment (Raga-adi).
   • The true "Apta" is established through logical inference and scriptural authority, demonstrating their freedom from defects (Dosha) and karmic coverings.
   • It refutes the idea that all Tirthankaras or spiritual leaders are equally "Aptas" due to perceived contradictions in their teachings. The text emphasizes that only one truly perfect and omniscient being can be the ultimate guide.
   • It criticizes the extreme views of "Bhava" (existence) and "Abhava" (non-existence) and their combinations, advocating for an "Anekanta" perspective.

2. Analyzing "Unity" and "Multiplicity" (Chapter 2):

   • This chapter delves into the philosophical concepts of "Advaita" (non-duality) and "Prithaktva" (separateness).
   • It argues that an extreme stance of non-duality leads to contradictions, negating the very basis of logic, action, and perception. For instance, if everything is non-dual, then the concepts of cause and effect, actions, and even the distinction between subject and object become meaningless.
   • Similarly, an extreme stance of absolute separateness is also refuted, as it leads to the negation of interconnectedness and the very possibility of knowledge and causality.
   • The chapter highlights that both unity and multiplicity are aspects of reality, and an "Anekanta" approach is necessary to understand them without contradiction.

3. Examining "Eternity" and "Momentariness" (Chapter 3):

   • This chapter scrutinizes the philosophical positions of "Nityatva" (eternality, permanence) and "Kshanikatva" (momentariness, impermanence).
   • It argues that an eternally unchanging being cannot undergo any transformation or action, negating the concepts of causality and perception. If a being is eternally static, it cannot be a cause or be perceived.
   • Conversely, an extremely momentary being (where each moment ceases to exist and a new one arises without continuity) also presents logical challenges. It makes it impossible to establish continuity, memory, and the relationship between cause and effect.
   • The text asserts that reality possesses both eternal and impermanent aspects, and an "Anekanta" view acknowledges both the enduring substance (Dravya) and the changing modes (Paryaya).

4. Analyzing "Difference" and "Identity" (Chapter 4):

   • This chapter continues the critique of extreme views, focusing on "Bheda" (difference) and "Abheda" (identity).
   • It refutes positions that claim absolute difference or absolute identity between things, highlighting how such extremes lead to logical inconsistencies. For example, if everything is absolutely different, then even the concept of "difference" itself becomes problematic.
   • The text reiterates that reality is a complex interplay of both difference and identity, understood through different perspectives or "Nayas."

5. The Role of "Dependence" and "Independence" (Chapter 5):

   • This chapter examines the concepts of "Apeksha" (dependence) and "Anapeksha" (independence) in relation to reality.
   • It argues that both absolute dependence and absolute independence are untenable. If things are absolutely independent, they cannot interact or be known. If they are absolutely dependent, their independent existence is questioned.
   • The "Anekanta" perspective suggests that things are understood in relation to other things, and their existence or nature is often context-dependent.

6. The Function of "Cause" and "Scripture" (Chapter 6):

   • This chapter discusses the validity and function of "Hetu" (reason, cause) and "Agama" (scripture, tradition).
   • It critiques reliance solely on logical reasoning (Hetu) without the foundation of scripture, as it can lead to subjective conclusions or contradictions.
   • It also critiques reliance solely on scripture (Agama) without logical verification, as it can lead to accepting contradictory or unsubstantiated claims.
   • The text advocates for a synergistic approach where valid scripture is supported by logic, and logic is guided by valid scripture.

7. Internal vs. External Reality (Chapter 7):

   • This chapter analyzes the philosophical positions concerning "Antaranga" (internal reality, consciousness) and "Bahiranga" (external reality, physical objects).
   • It refutes the extreme view that only internal consciousness is real and external objects are illusory (like in some Buddhist schools). This leads to a denial of the very basis for knowledge and communication.
   • It also refutes the extreme view that only external objects are real, negating the reality of consciousness and subjective experience.
   • The "Anekanta" view posits that both internal consciousness and external reality are real and interdependent.

8. Destiny vs. Effort (Chapter 8):

   • This chapter addresses the philosophical debate between "Daiva" (destiny, fate, divine intervention) and "Paurusha" (effort, self-exertion).
   • It argues that an absolute reliance on destiny renders human effort meaningless, while an absolute reliance on effort ignores the influence of past actions and circumstances (destiny).
   • The "Anekanta" perspective suggests that both destiny (as the fruition of past karma) and effort (in the present life) play a role in shaping outcomes.

9. The Nature of Merit and Demerit (Chapter 9):

   • This chapter explores the nature of "Punya" (merit, good karma) and "Papa" (demerit, bad karma).
   • It critiques simplistic views that associate merit solely with benefiting others and demerit solely with harming others.
   • It argues that the intentions and internal states (like purity or defilement, detachment or attachment) are crucial in determining the nature of actions and their karmic consequences.
   • The commentary emphasizes that actions performed with purity of intention, even if seemingly neutral, can lead to merit, while actions driven by defilement, even if outwardly appearing beneficial, can lead to demerit.

10. The Path to Liberation (Chapter 10):

    • This final chapter addresses the causes of bondage and liberation.
    • It refutes extreme views that liberation is solely achieved through a minimal amount of knowledge or that ignorance alone causes bondage.
    • It emphasizes the crucial role of right knowledge (Samyak Gyan), particularly Syadvada and Anekanta, combined with right faith and conduct, in overcoming ignorance and attachment, which are the root causes of bondage.
    • The chapter explains the cyclical nature of existence, the role of karma, and the process of purification through virtuous actions and spiritual practice.
    • It highlights the significance of Syadvada as the key to understanding the multifaceted nature of reality and resolving philosophical contradictions.

Key Principles and Methodologies:

• Syadvada: The text heavily relies on the seven-fold Syadvada (Syad-asti, Syad-nasti, Syad-asti-nasti, Syad-avaktavya, Syad-asti-avaktavya, Syad-nasti-avaktavya, Syad-asti-nasti-avaktavya) to demonstrate how opposing views can coexist within a single reality when viewed from different perspectives.
• Anekanta: The core principle of non-absolutism pervades the entire text, arguing against any single, rigid viewpoint. Reality is presented as multifaceted and comprehensible only through a synthesis of various perspectives.
• Logical Refutation (Vada): The text engages in rigorous logical debate, presenting arguments, identifying contradictions in opposing viewpoints, and refuting them with reasoned explanations.
• Critique of Extremism: A primary focus is on dismantling philosophical extremism, whether it leans towards absolute existence, non-existence, unity, multiplicity, permanence, or impermanence.

Significance of the Commentary:

Pandit Jayachandra Chhavda's "Vachanika" is invaluable for making the complex philosophical arguments of Swami Samantabhadra accessible to a Hindi-speaking audience. It breaks down the Sanskrit verses, clarifies the technical terms, and provides context for the philosophical debates, making the profound teachings of "Aapt Mimansa" understandable and applicable.

In Essence:

"Aapt Mimansa" is a profound defense of Jain philosophy, particularly Syadvada and Anekanta, by demonstrating the logical inconsistencies of extreme viewpoints. It establishes the true criteria for an "Apta" and guides the seeker towards right faith and knowledge through a comprehensive analysis of reality's multifaceted nature. The Hindi commentary ensures that this vital text remains relevant and accessible for spiritual and intellectual growth.