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1402
TATTVASANGRAHA: CHAPTER XXVI.
If it be said that-Buddha is the only one to be accepted as such-then the Mimamsaka's answer to this is as follows:
TEXT (3149)
"If Buddha tS OMNISCIENT, THEN WHAT IS THE PROOF FOR Kapila NOT BEING SO.-IF BOTH ARE OMNISCIENT, THEN HOW IS IT THAT THERE IS DIFFERENCE OF OPINION BETWEEN
THEM? "-(3149)
COMMENTARY.
in view of this, it is added
It might be anid that both are omniscient • If both, etc. etc. '-(3149)
The following might be urged-When the Word of any one has been found to be true to facts,- it is that same person in regard to whom it is inferred that his words relating to all things would be in keeping with reality.
The Mimamsaka's answer to this is as follows:
TEXT (3150).
"IN THE MATTER OF ONE MATTER, OF ARITHMETIO FOR INSTANCE, ALL BEINGS-Vina, Buddha AND OTHERS.-ARE FOUND TO BE TRUTRPUL ; AND NO DISTINCTION IS FOUND AMONG
THEM."-(3150)
COMMENTARY.
The words of all men,Jina, Buddha and others are found, in the one matter of Arithmetic,-to be true, quite in keeping with the real state of things; in fact, when people speak of a lot of things, it is not possible that not one should be true; as has been declared in the following words
When a man talks a lot, it cannot be that not a single word is true'Thus then, the reason being equally present in all cases, no difference can be recognised among men, and all should be regarded as omniscient.This however cannot be true, because they have propounded mutually contradictory teachings, as already pointed out above.-(3150)
It might be argued that, When, in regard to a person it is found that, on being scrutinised by all Means of Cognition, what he has said cannot be gainsaid, then that person alone can be regarded as omniscient.
The answer to this is as follows:
