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ARGUMENTS BASED ON..
However, the eternal scripture (nitya-agama) may be either without beginning (anādi) or with beginning (ādi). Now if the eternal scripture without begnning is the reason (hetu) for the existence of the omniscient being, it will be wrong since it is impossible to prove the existence of an omniscient being which has a beginning on the basis of a beginningless scripture. But the eternal scripture cannot be treated as having a beginning because that would involve self-contradiction.
Similarly, non-eternal scriptures (anitya-agama) cannot prove the existence of the omniscient being. Non-eternal scriptures may be the work either of an omniscient or of a nonomniscient being. If the former is accepted, it leads to the fallacy of circular reasoning; if the latter alternative is accepted, the scriptural assertions will have no authority.
207.
One cannot prove the existence of an omniscient even on the ground of an unbroken tradition because every tradition is disputable and also it would entail the assumption of several omniscient beings forming an endless series, which it is more difficult to prove.
131
The Jainas point out that the Agamas, proving the nonexistence of the omniscient being are bound to be either personal (pauruşeya) or impersonal (apauruşeya). If they are the former they are again classed under two categories, i e either they are created by an omniscient being (sarvajña-praṇita) or by a non omniscient being (asarvajña-praṇita). If the former is true, it will lead to circular reasoning and if the latter is true, the agamas become invalid and unreliabe. Now, if they be supposed to be impersonal, they may be said to prove the non-existence of omniscience for all times and place or for a particular time and places. The second alternative is acceptable to the Jainas and if the opponents means to assert "that there is non-existence of the omniscient being at all times and places"-this assertion itself is self contradictory. 131
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See Prabhācandra, Ibid., p. 95, Prameya-kamala-märtaṇḍa, p. 264; Anantavirya, Ibid., p 94; Vidyananda, Aṣṭa-sahasri, pp. 58-59; Ratna
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