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MIMAMSAKAS' OBJECTIONS ANSWERED
virodhi), or statement supported by pramāņas (pramāṇa-sangata) or like an ordinary person who makes all sorts of statements (samanya). If the first alternative is true, then in using it as the hetu, one commits fallacy of unproved reason (asiddha) because it has not been proved that the omniscient makes statements unsupported by the pramanas; rather the opposite is true because there can be no false instructions given by the omniscient. If the second alternative is true, then it will lead to the fallacy of contradictory (viruddha) ketu, since such speaker (who makes only such statement as supported by the pramāņas) must be omniscient being; and if we accept the last alternative, it will lead to the fallacy of irregular middle (anaikantika) because in that case both omniscience and non-omniscience will be established depending upon the statements made by the ordinary speaker.79
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(b) Prabhācandra's argument against using 'speakership' as the hetu for establishing the non-existence of cmniscience is also very similar to the above. According to him, such a speaker may be either meaningful (arthasya vaktṛtvam) or unmeaningful (artha-rahitasya vaktṛatvam) or ordinary (sāmānya). If the speaker is accepted as meaningful, it becomes against the reason (viruddha) because one who will speak only meaningful things will naturally be an omniscient being; if the second alternative is accepted, it proves the proposition (siddha-sādhana) since the Jainas also do not admit the unmeaningful speaker as omniscient being; if the speaker is regarded as ordinary (sāmānya), the Jainas have no opposition to it. If at all there might be any opposition, it might be either all-time opposition (sahānavasthāna-virodha) like enemity between the serpent and goose or mutually exclusive opposition (paraspara-parihāralakṣaṇa-virodha). It cannot be the first type of opposition, since the omniscient being also imparts instructions e.g. they are speakers. If the second alternative e.g. the opposition be
79 Ibid., cp. Anantavirya, Ibid., pp. 92-93; Prabhācandra, Prameyakamala-martanda, p. 263; V. R. Suri, Ibid., Vol. VII, p. 570,
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