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SOME POSITIVE JAINA ARGUMENTS..
Firstly, the Mimāmsakas have failed to understand the truly non-sensuous character of omniscience. It is direct, distinct and immediate like sense-perception but is not dependent upon the sense-object-contact. Hence, much of the so-called difficulties and restrictions imposed by the Mimamsakas are irrelevant.
Secondly, the Jaina conception of omniscience follows from the Jaina theory of the nature of soul as inherently capable of infinite knowledge. It is no wonder that the Mimāmsakas, to whom, the nature of the soul is inherently unconscious could not appreciate this point.
Lastly, the Mimāmsakas do not adequately, take into consideration the contributions of Yoga to the problem of the development of cognitive powers through the practice leading to super-normal cognition.
(D) Argument Based on the Truth of Astronomical Predictions
Akalanka points out that the science of astronomy makes correct predictions about the date and time of future eclipses. This proves the possibility of supersensuous knowledge. There is mention of such ancient occult sciences like Ikṣaṇikale or Praśna-vidya, which give information about supersensible things. The astronomical predictions of authoritative writers, he urges, may well be taken as indications of the possibility of the great teachers being omniscient.167
All this proves at least that sense-object-contact is not necessary for all knowledge. If the knowledge of absolutely imperceptible or supersensuous things be not possible for a person, how the verification of astronomical knowledge be accounted for ?168
166 Santarakṣita, Ibid., 3397-3401. cp. Akalanka, Nyaya-viniścaya, 407. He uses the term 'Vijnanaman jasa.
167 Akalanka, Siddhi-viniscaya, VIII. 2, Nyaya-viniscaya, 414; Hemacandra, Pramana-mimāṁsā (bhāṣ ya. 1. 1.16, Syadvada-mañ jari on Anyayoga-vyavaccheda-dvatrimśika, XVIII.
168 Hemacandra, Pramana-mimāṁsā (bhāṣya), I. 1.16.
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