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MÌMĀMSAKAS OBJECTIONS ANSWERED
there can be no absolute certainty as to what is the real meaning of the instructor, because a man though knowing one thing in one way, may speak of it in another way,59 Therefore, if any person is regarded as an instructor of dharma, the instruction is bound to suffer from such defects of ambiguity, vagueness, etc.
The Jainas see no point in this argument, because, for them, a man will be a better instructor if he is more learned; with the perfection of knowledge, verbal skill is also perfected. Even the Mimāṁsakas admit that Jaimini, the founder of their system was an ideal instructor because of his excellent learning and wisdom in matters of dharma.co 3. The Thrid Argument :
(a) The Mimāṁsakas, further argue, that the Arhat cannot be omniscient since he is a speaker and the speech is the result of desires and aversions and where there are desires and aversions, omniscience is impossible. To this the Jainas reply that if the Mimāmsakas object to the verbal instructions being vitiated by one's desires and aversions, on these very grounds, the validity of their Vedas can also be questioned, However, if they say that the Vedas are eternal, we can point out to them that the Vedas themselves do not speak out their meanings but require an interpreter spoksman to do that.01 Again, as the Vedas have been regarded as free from attachment and aversion, there should be no reason to reject the omniscient's being free from attachment etc.( 2
(6) The Mimāṁsakas further argue that since the speech is connected with desires, the Arhat cannot be a speaker since he is free from all desires.63 To this, it is said that there
59 Ibid., II. 160. 60 Vādībha Simba, Ibid., p. 29, cp. Vidyānanda, Apta-parikṣā, 100. 61. Akalanka, Siddhi-viniscaya, 13, cp. Śānţarakṣita, Ibid., 3602-5. 62 Ibid., 14. 63 Vādfbha, Simba, Ibid., pp. 29-30.
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