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1484
TATTVASANGRAHA: CHAPTER XXVI.
means, it is inferred from this that He knows all things; specially as any incapacity there might have been there to comprehend all things has been dispelled. In fact, no one could expound such toachings, who did not know all the good and bad points of things and was not able to expound them. Nor can it be right to assert that "He has expounded these teachings after having learnt it from the Veda; as it has been shown that the Veda is the work of a human being.
From all this we conclude that the Blessed Lord stands at the head of all Philosophers, because of the superiority of His knowledge of things.- (3340)
For this same reason there can be no equality between the Blessed Lord of the superior knowledge and any one else. This is what is pointed out in the following:
TEXTS (3341-3342). THERE CAN BE NO EQUALITY BETWEEN THIS TEACHER ENDOWED WITH THE TRUE KNOWLEDGE OF TRUTH, AND OTHER TEACHERS WHO HAVE EXPOUNDED FALSE DOCTRINES. THE KNOWLEDGE OF THESE LATTER IS NOT VOUCHED FOR BY ANY MEANS OF RIGHT COGNITION, AND THEIR WORD IS BESET WITX ANNULMENT; THEREFORE THE CAPACITY TO KNOW SUPERSENSUOUS THINGS MUST BE VERY FAR
AWAY FROM THEM.-(3341-3342)
COMMENTARY. There is no reason to prove that these other Teachers possess superior knowledge. If there were such reason at all, it could only be in the form of the Inferential Indicative in the form of their own Word; and their Word has been found to be asserting things contrary to all forms of valid Cognition ; how then could such Word prove the presence, in them, of superior knowledge ? -(3341-3342)
It might be urged that "The word of Buddha also is contrary to all forms of valid Cognition ".
The answer to this is as follows:
TEXT (3343). [THE WORDS OF Buddha ARB) WELL-KNIT, THEY PROPOUND A COMPATIBLE METHOD, AND SET FORTH WHAT IS USEFUL FOR MEN ; EVEN IN REGARD TO PERCEPTIBLE THINGS, THEY ARE NOT, IN THE LEAST DEGREE, ANNULLED BY THE TWO MEANS (AND FORMS) OF COGNITION.-(3343)
COMMENTARY. Well-knit', the various sentences form one composite whole com. prehending one and the same purpose; they are not disconnected, like such stray sentences as 'ten pomegranates', 'six cakes and so forth.
