Ācārya Samantabhadra’s Aptamimamsa (Devāgamastotra) = Deep Reflection On The Omniscient Lord

by Vijay K. Jain. Vijay K. Jain.
Citation
Title:
Ācārya Samantabhadra’s Aptamimamsa (Devāgamastotra) = Deep Reflection On The Omniscient Lord
Author:
Vijay K. Jain.
Editor:
Vijay K. Jain.
City:
Dehradun
Publisher:
Vikalp Printers
Year:
2016
Volume:
No. of Volumes:
Edition:
Pages:
224
Series Volume:
Series Editor:
Series Title:
Translator:
Language:
English
URL:
DOI:
LCCN:
OCLC Number:
License
Creative Commons Attributions-NonCommercial-ShareAlike
ISBN:
8190363980
Last Updated:
January 1st, 2016
Abstract

Aptamimamsa by Ācārya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of non-absolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (pāpa) karmas.Aptamimamsa by Ācārya Samantabhadra (2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of non-absolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (pāpa) karmas.


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