Aapta Mimansa

Author(s): Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith

Page 54

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ĀPTA-MĪMĀMSĀ
metaphysics however is not accepted by the Jainas. "Unlike Bradley, the greatest living representative of Hegelian absolutism, the Jainas emphasize this important aspect of reality. The reason which is employed by Bradley to condemn a thing to be appearance, is the very reason which serves the Jaina thinkers to proclaim the reality of the same."
The Saptabhangi will be taken up in ditail in verses 14-16 of this work, where further elucidation of the subject will be made.
कुशलाकुशलं कर्म परलोकश्च न क्वचित् । एकान्तग्रहरक्तेषु नाथ स्वपरवैरिषु ॥8॥
kuśalākuśalam karma paralokaścha na kvachit, ekānta-graha-rakteṣu nātha sva-para-vairiṣu.
8. O Lord! to those who accept only one-sided doctrine and whose doctrine is opposed to what they themselves accept and what are accepted by others, beneficial or its opposite actions and the other world etc., cannot (exist).
COMMENTARY
According to Jainism, yoga is a faculty of the soul which attracts matter according to the influence of karmas. This yoga is set in by the activity of body, speach or mind. The name "āsrava" is given to this yoga.3 The āsrava is of two kinds, subha or good which is the inlet of virtue or meritorious karmas and aśubha or bad which is the inlet of vice or demeritorious karmas. In this verse by kusala and akusala, these two varieties of Āsrava, viz. subha and aśubha, are denoted. 'Paraloka' is the attainment of another state after death. By implication that which
1. Sacred Books of the Jainas, vol. III, page LXXX.
2. ": " Tattvärthādhigama-sūtra, VI. 1.
3. “स आस्रवः ।” Ibid, VI. 2.
4. “ शुभः पुण्यस्याशुभः पापस्य । ” Ibid, VI. 3.