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this is no reason why Pratyaksha in all cases should be unable to grasp many and varied things. In some, as soon as the obstacles to Pratyaksha are removed, all things will be manifest to Pratyaksha. The Jaina philosophers maintain that Agama too proves the existence of Omniscient Beings. There cannot arise any fallacy called the “Mutual Depend. ence' or 'Infinite Regression.' One Omniscient Being makes the Scripture; this Scripture proves another Omniscient Being who comes after Him Like the Seed and the Shoot, the Omniscient Being and the Scripture are following one another. The Scripture, the Āgama is authoritative because it is made by an Omniscient Being. Omniscience again is real and possible, because the Scripture says so. Then again, the knowledge which we derive from Anumâna or Āgama is vague, because our Soul is polluted by the dirt of Karma. But why should the knowledge, Omniscience of a Being who is absolutely free from the dirt of Karma be vague? The Omniscient Arhat knows all things simultaneouslyasall His obstacles are absolutely removed; He is under no necessity of knowing the things one after another. Further, there is no reason why mutually opposed things may not be
