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198
ARGUMENTS BASED ON..
The Mimāmsakas object to the naming of non-sensory knowledge as perception on the basis of common linguistic usage. But this is quite pointless since the word 'akṣa' meaning "to see" in the composition of 'pratyakṣa is not very relevant, as for example, in the derivation of the Sanskrit 'go' (meaning, cow), the root gam' (meaning "to go") is not very relevant.99 Although the word 'aksa' occurs both in sensory-perception (indriya-pratyakṣa) and non-sensory perception (arhat-pratyakṣa), yet the same term means differently at both the places. 100 The important feature of perception is directness of cognition. In arhat-pratyakṣa, the soul knows the object directly without the help of sense-organs and other physical auxiliaries. Akalanka101 also rejects the contention of the Mimamsakas on the basis of astronomical knowledge, etc. However, according to the Buddhists, the " knowledge of the Four Noble Truths is omniscience, which is attained owing to long and steady practice of mind accompanied with an element of faith.102
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(B) Arguments Based on Inference (Anumanı)
According to the Mimamsakas, the omniscient person cannot also be proved by means of inference.103 In inference, we require a middle term and a relation of universal concomitance between the middle and the major terms, which we cannot have in the case of omniscience. However, if an y
which does not need such help. However, even in the cases of the perception of a cat or other nocturnal animals, these physical auxilaries are not needed (Anantakirti, Bṛhat-sarvajña-siddhi, p. 142.)
99 Anantakirti, Laghu-sarvajña-siddhi, p. 119.
100 Vidyananda, Āptaparikṣā, 267, p. 220.
101 Akalanka, Siddhiviniscaya, VIII. 2; cp. Anantakirti, Bṛhat-sarvajñasiddhi, pp. 146-148.
102 Mimämsakas advance thirteen arguments to refute the contention of the Buddhists, which have been met by Ratnakirti (see Nibandh avali pp. 1-3.
103 Kumārila, Ibid., II. 117; cp. Ratnakirti, Sarvajña-siddhi, p. 5.
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