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190
MIMAMSAKAS' OBJECTONS ANSWERED
of such a person are, however, not motivated by any unhealthy desires, which have been destroyed altogether but by his sense of compassion and universal welfare. But if it is urged that all conceptual content by its nature, appears in the form of the content of a thing as beneficial when it is not beneficial, -hence it is wrong, and mistaken; consequently any appearance of it would be incompatible with the character of the man who has got rid of obscurations. To this it is said that as a matter of fact, the omniscient does not recognise the conceptual content as beneficial; he knows it to be baseless. He is like the the magician who knows the trick he is playing and is not thereby mistaken. 70
5. The Fifth Argument:
The Mimāmsakas deny the validity of the words of Arhat. They say that their words are not reliable being those of a person as the Arhat is a person like Buddha. To this, the Jainas say that only faultly words are unreliable. In fact, faultless instructions are always regarded as reliable, as is done with those of the Vedus by the Mimamsakas themselves. The Arhat speaks out faultless instructions and hence their reliability cannot be doubted. The case with the Buddhists is slightly different. Lord Buddha is said to be always rapt in non-coceptual, indeterminate, abstract, communion and so he does not actually teach anything at all."2 "Teachings issue forth, freely from even the walls and with the help of these, men come to know, all that they want to know and thus they quickly secure all that is good for them." However, such assertions seem to be only dogmatic and hence unacceptable. The Buddhists say that it is purely through His super-vision that Buddha is regarded as the 'composer' of the teachings; hence His speakership need
70 Santarakṣita, Ibid., 3599-3600.
71 Vadideva Simha, Ibid., p. 30.
12 Śantarakṣita, Ibid., 3242 (Panjika)•
73 Ibid., 3241-3243.
74 Kumārila, Ibid., II. 138-139.
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