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ĀPTA-MIMĀMSĀ
vanishes. In other words, the Jaina doctrine urges that the attempt of Advaitavādins to connect the ideal with the real world has failed.
कर्मद्वैतं फलद्वैतं लोकद्वैतं च नो भवेत्। faenlaag 7 RIC ETHIETEI TT 112511 karma-dvaitam phala-dvaitam loka-dvaitaṁ cha no
bhavet, vidyāvidyā-dayam na syāt bandha-mokşa-dvayam
tathā.
25. If we accept the Advaitavāda, there will not be the two kinds of karmas (good and evil), the two kinds of results of these karmas, (viz., punya, pāpa, virtue and vice), the two kinds of loka (mundane and the other world). Even vidyā (the true knowledge) and avidyā (absence of true knowldege) will cease to exist. There will also be nonexistence of bandha (bondage) and mokşa (liberation).
COMMENTARY The argument against Advaitavāda which is mentioned in this verse is that if we accept this view, there would be no distinction between an auspicious and an inauspicious action (śubha and 'aśubha karmas). virtue (punua) and vice (pāpa), the mundane world (ihaloka) and the other world (paraloka), the true knowldege (jñāna) and ignorance or absence of true knowledge (ajñāna), bondage (bandha) and mokṣa (liberation). All these different kinds of conceptions are admitted even by Advaitavādins. But by accepting Brahma as the only real thing in existence, these distinctions will disappear.
हेतोरद्वैतसिद्धिश्चेद् द्वैतं स्याद्धेतुसाध्ययोः। हेतुना चेद् विना सिद्धिद्वैतं वाङ्मात्रतो न किम् ॥26 ॥
