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MĪMĀMSAKAS' OBJECTIONS ANSWERED
: (B) Objections Based on the Instruction of Dharma
by the Omniscient Being One of the most important grounds on which the Mīmāṁsakas base their objections against the existence of the omniscient being is his power of imparting instructions regarding suprasensible objects, like dharma and adharma. 1. The First Argument :
The Arhat, they urge, cannot be regarded as omniscient on the ground that he is speaker (vaktā) or instructor (upadesaka) of dharma, 50 which is supersensuous in nature. According to the Mimāmsakas, there could be no instruction by anybody, whether he is an ordinary man, or yogi or even a God, regarding supersensuous objects like dharma, since it cannot be perceived by one. 51 Dharma is one, eternal, immutable and universal. It cannot change from person to person, from place to place, and from time to time. Now, according to the Mimā. ṁsakas, dharma can only be derived from the Vedas, which are impersonal, authorless, eternal and universal. If we regard a particular person like Buddha or Mahāvīra as capable of giving instruction in matters of dharma, we shall be faced with many difficulties. Firstly, these persons do not exist for ever, they do cease to exist after the attainment of final salvation. Secondly, while alive, they fail to be omnipresent to guide all people in matters of dharma. Thirdly, there is also lack of unanimity among those instructors and often they make contradictory statements. Had they teen omniscient beings, they would not have made conflicting statements.52 Lastly, they impart instructions even to the unworthy people like the low
50 Vādībha Simba, Syadvāda-siddhi, p. 29; Vidyānanda, Āpta-parikşa,
99; Așịa-sahasarī, p. Prabhācandra, Nyāya-kumuda-candra, p. 82, Prame ya-kamala-mārtanda, p. 253; Anantavīrya, Prame ya-ratna-mala,
p. 17. (ed. S. C. Ghosal). 51 Kumārila, śloka-vārttika, II. 156. cp. Sabara-bhaşya, I. 1.2. $2 Śānțarakṣita, Ibid., 3148-49.
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