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Omniscient Beings Brahman (“Sarvajñatvam Sarva-Saktitvançēti'), Sankara quotes from the Sruti:
"Asya mahato bhūtasya -nihývasitamētad. yadrgvēdahand says that the Vēda's and the scriptures have, like breath, emerged from the Great Being,-the Isvara or the Brahman. In describing the infallibility of the Veda's, the author of the Nyayu-Sūtra's says--
"Tat-prämaṇyamapta-pramanyat” 2-1-68, Nyaya-Sūtram. The infallibility of the Vēda’s is due to the infallibility of the Apta.
Here the word • Āpta ' refers to the Vēdareciter (Vēda-vakta'). Isvara, who is Saksatkşta-dharma' i, e, the direct knower of the Dharma and a faithful Teacher of what he knows --
" Yatha-drstasyarthasya çēkhyapayişay& prayukta upadõsta."
Kanāda also has referred to the teachership of God in the very same manner
“ Tadvaçanadamnayasya ” 1-1-3 Vaibeşika-Sūtram. Āmnaya or the Vēda's are words of God. Their infallibility arises from the infallibility of God.
With reference to the teachership of God, the author of the Yöga-sūtra's has said, "Sa pūrvēşımapi guruh, kalēnanavaççhodat. ”
Yoga-sūtram : Samadhi-padaḥ, 26. That beginningless Being is the teacher, even of the early teachers. (e. g. Brahma ).
Although the Jaina's do not admit an Isvara, who is the worldoreator, they do admit a perfect human Being who is the best of teachers. This perfect Being is called the . Tirthamkara’ and the Jaina's call him īśvara 'i. e.; God. The teachings of the Tirthamkara are not of course the Rh. the Yajus, the Sáma or Atharva ( which are repudi. ated by the Jaina's) but are certainly the best authorities on matters philosophical, ethical and religious. The Jaina's call the teachings of the Tirthamkara God, the Jaina Věda and according to them, it is the Jaina Vöda which alone embodies the true teachings of the ture God and as such, is the real, infallible Vöda : In this way, the Jaina's