Aptamimansa

Author(s): Vijay K Jain
Publisher: Vikalp Printers

Page 74

Aptamīmāṁsā
activity (karma) and the instrument (karaṇa) etc. Action (kriyā) consists in changes that are termed as coming and going, motion and stillness, origination and destruction, eating and drinking, contraction and expansion etc.
Duality between the factors-of-action (kāraka) and the action (kriyā) is seen in everyday experience. This universally observable cognition goes against the doctrine of absolute nondualism (advaita-ekānta).
Without the instrumentality of the factors-of-action (kāraka) and the action (kriyā), it is also not possible to account for the production of an absolutely non-dualistic object; it can certainly not get produced by itself.
If illusion (māyā) is something ‘existent, distinct from Self-Brahma, then reality is established as dual, setting an axe at the root of the Advaita doctrine. If illusion (māyā) is something ‘non-existent but capable of producing effects, there is contradiction within own statement, as in the phrase 'a barren mother'. A woman who gives birth to a child is a mother and barren is the opposite thereof; if mother, how barren?
Ācārya Amstcandra's commentary on Ācārya Kundakunda's Pravacanasāral, explains the sixfold factors-of-action (kāraka) from the empirical as well as the transcendental points of view:
Factors-of-action (kāraka) are of six kinds: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaṇa), 4) the bestowal (sampradāna), 5) the dislodgement (apādāna), and the substratum (adhikaraṇa). Each of these is of two kinds: empirical sixfold factors-of-action (vyavahāra șațkāraka) and transcendental sixfold factors-of-action
1. See U. HELGA (fa. #. 1969), sfthrobochglareffae fala:
Yder:, 372| 1, " 16, 78 21-22.
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