________________
204
ARGUMENTS BASED ON
instructions with regard to supersensuous objects if the instructor had not known them. Hence the omniscient being must be postulated or assumed, as there are such instructions. This argument may be interpreted also as an inferential reasoning both affirmatively (e.g. He who is an instructor is one who knows the supersensuous objects... ) and negatively (e.g. He who does not know them is not an instructor...), showing a relation of invariable concomitance between the fact of being an instructor and being preceded by the perception of the object of instruction."119
The Mimămsakas argue that instructions may be either due to dreams, delusion and even for duping the disciples, or due to the acceptance of the teachings of the Veda. Now, if the former is the case, they are not worthwhile and reliable, but if the latter, then it amounts to accepting the Mimāmsakas position that Veda alone is the means of knowing dharma. But as regards Buddha, Mahāvira and others, who are said to be ignorant of the Vedas since they unlike Manuinparted their teachings to the low-caste people (śūdras), their preachings might have proceeded from delusion only. 120
In reply to the above charges, the Jainas and the Buddhists join their hands together, According to the Jaina logicians, arthāpatti is not capable of proving the non-existence of omniscient since it fails to establish the relation of universal concomitance between the conclusion and the reason. 121 Arthāpatti works only where other means of knowledge, such as perception, are available, but no other source of knowledge establish non-existence of omniscients. Rather, even the validity of the Vedas can be proved by postulating some omniscient being. 122
119 Kumārila, Sloka-värttika, II. 156-158. 120 śāntarakṣita, Ibid., 3222--3229; Šabara-bhāşya, I. 1.2; Kumärila,
Ibid., II. 159. 121 Vidyānanda, Apta-parikṣā, 102. 122 See Prabhācandra, Nyäya-kumudacandra, Vol. I, p. 94, Prame ya
kamala-martanda, p. 265.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
