Aapta Mimansa

Author(s): Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith

Page 50

ĀPTA-MĪMĀMSĀ
view, sweet as nectar, and who always profess only one aspect (of everything) are opposed to pratyakṣa pramāņa (or impliedly by objects having many-sided aspects).
48
COMMENTARY
or
The author says that religious teachers philosophers who do not follow the Anekantavāda (the theory of manysided aspects of a thing) of the Jains take false pride that only they are reliable persons. But really their views are opposed to reasoning and can be refuted by Anekāntavāda. The Anekānta view has been compared to nectar as it leads to happiness dstroying all misery and leads to liberation. Those who do not follow the Anekānta view are refuted by the Jaina view. In the previous verse it has been mentioned, "Your views are free from faults, being supported by logical reasoning following the established methods of proof." In this verse, it is said that the views of others who do not follow your view, are opposed to reasoning.
In this verse, the views like the Śūnyavāda of the Buddhists, Advaitavada of the Vedāntists etc. are said to be opposed to reasoning and the Syadvāda or Anekāntavāda of the Jainas is mentioned as the correct view.
The subject of Syāvāda or Anekāntavāda or Saptabhangi is the most important in Jaina philosophy. A short description of this is given below :
"A single substance is endowed with infinite modifications and there are infinite classes of substances... A substance is endowed with qualities and modifications; though the substance is the same, it comes to be different because of its passing through different modifications; so when something is to be stated about a substance, viewed through a flux of modifications, there would be seven modes of predication; according to some modification or other, it is stated that a substance (1) is, (2) is not, (3) is indescribable, (4) is