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MÌMĀMISAKAS' OBJECTIONS ANSWERED
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tween speaker ship and omniscience is accepted, it can be again of two types : partial or total. In both the cases, there will be the fallacy of circular reasoning and hence non-existence of omniscience can not be established. In short, the Jainas try to show that there is no relation of universal concomitance between non-existence of omniscience and speakership, hence 'speakership' as a hetu cannot establish non existence of omniscience. 8 0 7. The Seventh Argument :
śāntraksita, the Erddhist logicien, also holds that the affirmation of what is not incompatible cannot be rightly regarded as setting aside the other, otherwise the presence of colour might mean the absence of taste. 81 However, the Mimāṁsakas would argue that the character of being a speaker is incompatible with om niscience; they cannot co-exist, the conceptual content being their indirect cause. Since, one cannot speak without previous thinking, conceptual content must be regarded as the cause of speaking. But as all conceptual content is associated with verbal expression it cannot apprehend the forms of things, hence there can be no omniscience. 82. To this objection, it migh be said those who regard that the speakership of the omniscient person follows from cogitation and thinking, do not admit the omniscient person on the ground of his being a 'speaker', nor on the ground of his conceptual knowledge.83 But the opponent says that if it is held that in the conceptual state, the Lord is not omniscient, then His words would be uttered by one who is not omniscient and as such, not reliable. But it is incorrect to say this, since His non-omniscience has been discarded by His cmniscience. 84 Some Buddhists hold that words proceed from the Buddha without conceptual content under the force of the initial momentum in manner of the revolution of the wheel. 85
80 Prabhācandra, Prame ya-kamala-mārtanda, p. 263;. cp. Anantakirti,
Lughu-sarvajña-siddhi, pp. 119-120; Brhat-sarva jña-siddhi, pp. 140-142. 81 śāntarakṣita, Ibid., Ibid., 3358. 82. Ibid., 3358 (Panjikā) 83 Ibid., 3361-3362. .84 Ibid., 3364-65, 85 Ibid., 3368-69.
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