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MİMĀMSAKAS' OBJECTIONS ANSWERED
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not be associated with any conceptual content.75 If the teachings had not been prompted by the overlordship of the omniscient person, then they might not be accepted as those of the reliable person, 76 In fact, the person is said to have become Buddha or Enlightened only when all that has to be known becomes known, all that has to be abondoned has been abandoned and all that has to be reflected upon has become reflected upon, 6. The Sixth Argument :
The Mimaṁsakas hold speakership (i.e., the property of giving instructions about dharma etc.) as a reason (hetu) for rejecting the reality of the omniscient person. They argue that speakership is a personal characteristic. i.e., a characteristic which can be had only by a person, and as no person can be the final authority in mattters connected with dharma, speakership (being personal) implies lacking in matters of dharma. Therefore, the speaker, being a person and hence not being the source of knowledge of dharma, cannot be omniscient, as the omniscient person must know everything including dharma.
However, the Jainas hold that to regard 'speakership’ as a reason (hetu) for rejecting the reality of the omniscient is not valid reason (samyak-hetu),"in asmuch as there is no ground of conflict between the 'speakership' and 'omniscience'. If the Mimāṁsaka says that a person who is a speaker is not omniscient because of giving instructions of dharma, then this statement contradicts his own earlier statement that Jaimini can give instruction or dharma.78 However, for argument sake, even if it is admitted that 'speakership' is a valid reason to establish the non-existence of the omniscient being, we can ask what sort of speaker is meant here. It can mean one who makes statements not supported by pramānas (pramana
75 śāntarakṣita, Ibid., 3606-3610. 76 Ibid., 3611 77 Anantavīrya, Ibid., p. 92. 78 Prabhācandra, Nyāya-kumuda-candra, Vol. I, p. 03.
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