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CHAPTER-V
185
wordings or aphorisms of Veda-scripture) are eternal; the right ascertainment of truth is possible from them. Hence, one should first observe the religious acts by following Veda path which is called Nodana (inspiration) and that alone is the emblem of a religion which one should practise. For example, they say "ta: artista aute' i.e., one, who aspires heavenly abode ought to worship the fire.
Here we ask them -“The Shaivas, the Samkhyas, the Naiyayikas, etc., all believe the Vedas in which you too believe but in your and in their interpretation of Tattvas etc. mutual contradiction is found, what is the reason for this? If in the Vedas itself, somewhere something and somewhere something else is interpreted then how is its authenticity proved? And if the follwers themselves interpret somewhere something and somewhere something else then first of all, you people, by discussing mutually yourselves decide who is real follower of Vedas and who is not? But to us it appears that in the Vedas itself. the interpretations given earlier are contradictory to those given later. That is why there have been different enunciators of different sects by having grasped its meaning differently according to their own wills. But how can such Vedas be proved authentic? And by worshipping fire, one attains the heavenly abode! So, how can the fire be believed to be better than the human being ? This is evidently wrong. And how would it be the provider of heaven? In the same way, the other aphorisms of Vedas are against authentic knowledge. When Vedas advocate the existence of Brahma why then you not accept the existence of omniscient? Thus, the Jaimineeya sect is also to be known as imaginary.
The Bauddha-mat (Bauddha Faith) Now the differentia of Baudha-mat (the Bauddha school of faith) is described:
In Bauddha-mat four Arya Satyas'. (Fundamental truths or principles) are stated :1. Dukha (sorrows or miseries) 2. Aayatana (senses and their objects, etc.)
1. Fahrri ta da: Hyulha : 1 TETYT T 21e sintot sama : 1361
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