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MÌMĀMSARAS OBJECTIONS ANSWERED
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is no invariable relation between our desires and our speech,6 4 for instance, one speaks even during the state of swoon and sleep, where there is absence of desires. On the other hand, the fools and the idiots cannot be speakers of the scriptures although they might very much desire it.05 Here, we can point out to the Jainas that our desires are burried deep into our unconscious and what we express during our sleep or swɔɔn are the unconscious desires. We see that one who is confused speaks something other than what he wishes to speak; therefore the assertion does not always follow the wish of the speaker.66 We can, then, conclude that the Arhat is an instructor due to his faultless cognition and there is no difficulty in his being a speaker or instructor because he is free from desires, etc. 4. The Fourth Argument :
The Mimāmsakas say that the omniscient being can have no 'desire to speak' since there is no conceptual content in him, due to the disappearance of all obstacles in the shape of affections born out of craving, and desire is invariably concomitant with the conceptual content.c? The Buddhists answer to this is useful. According to them, conceptual content is of two kind;-unhealthy (beset with afflictions) and healthy (favourable to the world's welfare). The former is absent in such a person, while the latter is not incompatible with his nature.c8 The Jaina stand is also similar to it. They also do not admit any incompatiblity between the state of omniscience and that of speakership or instructorship. On the other hand, they think that faultless instruction is impossible without the state of omniscience and desirelessness. The instructions
64 Kumārila, Ibid., II. 158. 65 Vādībha, Simba, Ibid., pp. 29–30. 66 Kumārila, Ibid., II. 161. 67 śāntarakṣita, Ibid., 3597... 68 Ibid., 3598. 69 Vidyānanda, Tattvärtha-śloka-vārttikam, I. 29-30.
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