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EXAMINATION OF THE PERSON OF SUPER-NORMAL VISTON'. 1427
tion of a similar thing; for example, there is remembrance of the Cow through the perception of the Gavaya ;-it is not possible for any one to perceive at the present time any person similar to the Omniscient Person - hence, on account of the similar thing not being perceptible, Analogy cannot be operative in the case in question.
This argument may be formulated as follows:-When any object similar to an object is not perceptible, the latter cannot be amenable to Analogy,e.g. the Son of the Barren Woman -any person similar to the Omniscient Person is not perceptible ;-0 there is non-apprehension of the wider character.-(3215)
Further, it is not only that the knowledge of the Omniscient Person cannot be derived from Analogy ; on the contrary, it would be right for all men to deduce, from Analogy, the fact that there can be no Omniscient Person.
This is what is shown in the following
TEXT (3216).
"FINDING THAT ALL MEN OF THE PRESENT TIME ARE not OMNISCIENT,
THE CERTAINTY IS DERIVED FROM ANALOGY BASED UPON THIS SIMILARITY, THAT ALL OTHER MEN (OF THE PAST AND THE
YUTURE) COULD NOT BE OMNISCIENT."—(3216)
COMMENTARY.
In order to show that the Omniscient Person cannot be known through Presumption, the Vaidika puts forward the view of the other party :
TEXTS (3217-3218).
"SOME ONE MAY ACCEPT THE OMNISCIENT PERSON ON THE FOLLOWING GROUNDS : (A) THE TEACHINGS OF BUDDHA RELATING TO Dharma and Adharma CANNOT BE EXPLAINED, IF THERE BE NO OMNISCIENT PERSON;TIUS YROM Presumption, ONE CAN ADMIT THE OMNISCIENT PERSON,-EVEN THOUGH IT HAS BEEN SHOWN THAT PERCEPTION AND THE OTHER MEANS OF COGNITION ARE NOT CAPABLE OF AFFORDING THE KNOWLEDGE OF THE SAID
Person?"-3217-3218)
COMMENTARY.
The teachings of Buddha and others that are met with cannot be explained, except on the presumption of His omniscience ;-i.e. if Dharma and all such things were not known to Him. Hence, even though Perception, etc. have been denied, as vouching for the existence of the Omniscient Person,
