Aapta Mimansa

SR No.: 022477
Original Sutra Author: N/A
Author: Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith
Publication Year: 2002
Total Pages: 184
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 14 MB

Page 13

INTRODUCTION
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Apta--mimāmsā that this verse shows the end of the subject.1 In Aṣṭa-sati and Aṣṭa-sahasri also, he says that it is found that Samantabhadra has written the work, completing the same in ten chapters.2
The word Apta literally means "he who has attained or achieved". By Apta in Apta-mīmāmsā, Sarvajña or the omniscient is meant (आप्तमीमांसा सर्वज्ञविशेष - परीक्षा - Asta-śati and Aṣṭa-sahasri). In Jainism, Kundakunda first mentioned the doctrine of omniscience and was followed in this respect by Umāsvāmi (Tattvartha-sutra, I, 10, 11, 29). Denial of omniscience is made by Kumārila Bhaṭṭa in his expositions on the Pūrvamīmāṁsā philosophy. Kumārila's view is that a human being cannot see all things in all places and at all times. There is a limit to human vision or knowledge beyond which these cannot proceed. Things which are beyond the senses cannot be perceived. The proofs (pratyakṣa, anumāna, upamāna, śabda-arthāpatti and abhāva) cannot establish omniscience. Those who profess to be omniscients, e.g. Gautama Bhuddha in Buddhism or Tirthankaras in Jainism do not agree in their views. So omniscience is an impossibility. As a result, opinion of no human being is to be regarded as infallible. Only Vedic injunctions are infallible and should be followed instead of the injunctions of Buddha or Tirthankaras. By performance of sacrifices as prescribed in the Vedas, a potential after-state is created which brings all desired fruits (Sloka-vārtika, Verse 111 and those following the same).
Kundakunda demonstrated that the help of senses is not required in omniscience. Omniscience is not magnified sense-perception. It is direct experiential knowledge. Atmā and Knowledge are co-extensive and co-existent (Pravachanasāra, I, 23). The soul (Ātmā) knows itself, other objects than itself, as well as those which result from the conbination of soul and matter, physical and karmic (Ibid, I, 36). Owing to knowledge-obscuring karmas, the
1. 'शास्त्रार्थोपसंहारकारिका' Vidāyanandī also writes that Samantabhadra herein shows that he has fulfilled his purpose ( कृतकृत्यः निर्व्यूढतत्त्वप्रतिज्ञः) 2. “इति स्वोक्तपरिच्छेदविहितेयमाप्तमीमांसा ।” Astaśati
" इति देवागमाख्ये स्वोक्तपरिच्छेदें शास्त्रे विहितेयमाप्तमीमांसा ।" Astasahasri.