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EXAMINATION OF THE PERSON OF SUPER-NORMAL VISION'. 1411
established ; and this implies the establishment of the Invariable Concomitance of the previously-mentioned Reason-being envisaged by the only Means of Cognition, Non-apprehension':-(3174)
Having thus established the Invariable Concomitance of his Reason, the Mimāmsaka sums up his position:
TEXT (3175).
"THUS THEN, THERE CAN BE NO ONE WHO PERCEIVES THINGS BEYOND THE REACH OF THE SENSES; HE ALONE KNOWS SUCH THINGS
WHO KNOWS THEM THROUGH THE
ETERNAL WORD."-(3175)
COMMENTARY.
The following might be urged-It is not through the Eternal Word alone that all men know things; for instance, Shalya-Muni (Buddha) knows things from the words of sages like Kanaka, Käshyapa and the like ; and others know them from His words.
The answer to this is as follows:
TEXTS (3176-3177).
"IF SOME ONE, NOT ACCEPTING THE ABOVE, THINKS THAT IN THE CASE OF Buddha AND OTHERS THE KNOWLEDGE OF SUPER-SENSUOUS THIN HAS BEEN DERIVED FROM THE WORDS OF OTHER MEN, THEN, HE SHOULD ASSERT THE UNRELIABILITY OF THE WORDS OF THOSE OTHER MEN, ON THE GROUND OF THEIR STANDING ON THE SAME FOOTING AS THOSE WORDS (or Buddha); --AND THE UNRELIABILITY OF THIS LATTER SHOULD BE ASSERTED ON THE BASIS OF THE REASONS PREVIOUSLY
INDICATED.”——(3176-3177)
COMMENTARY.
This'-what has been just said, 'He alone knows such things who knows them through the Eternal Word '; one who does not accept this and thinks that the Buddhist and others do not know all things through the Eternal Word, but through the word uttered by other Persons; e.g. Buddha knows them through the scriptures composed by other persons, like Kanaka, Kashyapa and others; one who makes this assertion should assert the unreliability of those words-i.e. of the words of those other persons ; because they stand on the same footing as the words of the person who has been seen by one and who is held to be omniscient.--He should also assert the unreliability of the man,—the composer of the scripture himself,--why?
