APTAMIMAMSA (Sanskrit - English)

Jaya Jinendra

APTAMIMAMSA (Sanskrit - English)
By Samantabhadra
Ed. with Intro, Trans., Notes and an original English Commentary By SC Ghoshal
2002 220 mm x 140 mm 180 pp
Hardcover Rs. 150

The `Aptamimamsa'is also known as the `Devagama Stotra' as the first word in its opening stotra is "Devagama".

Digambara Acarya Samantabhadra, 2nd century CE, composed the 'Aptamimamsa' in 114 karikas laying the foundation for Jain philosophical works and sowing the seeds of Jain Nyaya. His versatile genius found expressed in various works, among them the `Ratnakaranda Shravakacara', first Shravakacara in the history of Jainism.

The 'Aptamimamsa' has inspired a many important works in Sanskrit by both Digambara and Shvetambara scholars.

Acarya Akalanka Deva, 5th century CE, master of Jain Nyaya, composed the 'Ashtashati' an 800 karika commentary on the `Aptamimamsa'.

In the 9th century, Acarya Vidyanandi the great polemician wrote a comprehensive 8000 karika commentary on Akalanka's `Ashtashati' known as the 'Ashtasahasri'.

Upadhyaya Yashovijaya, the Shvetambara thinker composed the massive 16000 karika masterpiece `Ashtasahasritatparyavivarana' based on the `Aptamimamsa'.

In Eastern philosophy, doctrine is based on the statements of the authority. Hence, Hindus consider the teachings of the Vedas to be authoritative as they consider them to be divine in origin. Bauddhas consider the teachings of the Buddha to be authoritative. Jains hold that the teachings of the omniscient Jinas to be authoritative. The benchmark being that the statement should be compatible with anekantavada. Hence, Samantabhadra examined the statements of the omniscient Jinas to examine if they were compatible with anekantavada. Thus, the `Aptamimamsa'is the determination of an authority.

In Aptamimamsa, Samantabhadra examines the doctrines of all the rival schools and concludes that if a statement is made without establishing its context, it will be false. In order for the statement to be true the appropriate context (syadvada kathana) needs to be established. Hence, syadvada is the necessary attribute of truth.

He further states that syadvada is established by the seven modes of predication, each specifying the object as also that which is extraneous to the object.

He signs off stating in his last karika that he has composed the `Aptamimamsa' for the benefit of those desirous of nih.shreyasa (moksha) by pointing out that which is false, and emphasising the correct path to liberation ? rational perception, rational knowledge and rational conduct.

Thus Samantabhadra concludes his thorough examination of the omniscient Jinas and bows to them in deepest reverence free of any doubts or reservations.

{This is why he then composed the beautiful `Svayambhustotra' using 13 different chandas. It is a set of Sanskrit devotional hymns to the 24 Svayambhu (Tirthankaras) and also an exposition on Samyak Darshana, Samyak J񡮡 and Samyak Caritra. Even in the devotional hymns, Samantabhadra has skilfully expounded the fundamentals of Jainism, Ahimsa, Aparigraha, Anekanta and Syadvada; explained the rationale behind Bhakti, the primary importance of compassion and highlights the virtues of self-restraint, renunciation and meditation and contemplation on the soul.}

The `Aptamimamsa'is considered by some scholars to be the preamble (mangalacarana) to the `Gandhahasti Mahabhasya', a Sanskrit commentary on the Tattvarthasutra by Samantabhadra. The `Gandhahasti Mahabhasya' itself has been lost to the ravages of time but there is some scriptural evidence to support this claim.

The English translation and commentary by Prof. S C Ghoshal is a contemporary masterpiece and deserves greater recognition.

This book has been attractively printed using a brand new type face and is available for a very low price at

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