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MIMAMSAKAS' OBJECTIONS ANSWERED
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on, it may be replied on behalf of the Jainas that this is only an understatement.
The Jainas strictly adhere to the concept of total knowledge as the criterion of omniscience. This has been stated by Yasovijaya that all-inclusive cognition (sarva-viṣayatā) and directness of perception (sākṣātkāratva) are the two characteristics of omniscience. The Mimamsakas accept the former but only with regard to the omniscience of scripture; they also admit the latter but only with regard to the non-universal (asarvaviṣayaka jana) knowledge.23 Yasovijaya's definition of kevala-jñāna as the "knowledge of everything" may apparently look to be crude and simple, but it is not so. The distinguishing feature of kevala-jñāna is also said to be "sarvaviş ayata". Hence the Jainas will not allow one to reduce omniscient knowledge to that of the epitome of the universe, however useful that might be.
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2. The Second Objection:
The second objection is about the knowledge of attributes and modes. Mimāmsakas argue "even if the person, by his diversified nature, apprehends all things - he cannot apprehend the specific individualities of all things. Under the circumstances, what would be the use of omniscient person who knows the things only in their general form, specially as in no other form is the thing apprehended." The Jainas do not accept the truth either of the premises or that of the conclusion of this argument. To the Jainas, the substance does not exist separate from attributes and modes. Substance is the substratum of attributes and modes, 20 Substance or dravya is not merely a prop, supporting an alien fact. Attributes cannot constitute reality because Jainas do not believe
23 Sukhalal Sangavi, his Introduction to Jñana-bindu-prakarana of Yaso vijaya, p. 45.
24 Yośovijaya, Jñana-bindu-prakaraṇa, section 57.
25 Śantarakṣita, Ibid., 3251-52.
26 Kundakunda, Pañcastikayasara, 10.
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