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MISCELLANEOUS
115
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...being burnt or that there are conditions (like spatial distance) under .. which fire fails to burn even such things as are capable of being burnt does not deprive the illustration of its aptness.
सर्वत्र सर्वसामान्यज्ञानाज्ज्ञेयत्वसिद्धितः ।
तस्याखिलविशेषेषु तदेतन्यायसङ्गतम् ॥४३५॥ : . sarvatra sarvasāmānyajñānāj jñeyatvasiddhitaḥ /
tasyakhilaviścșeșu tad elan nyāyasangalam 1/435// Since, all objects, wherever they might exist, are actually being knowri by us so far as their most general features are concerned it is proved that these objects are knowable by nature; and then it too sounds logical that a particular soul should be in a position to know all the specific features of (all) these objects.
सामान्यवद् विशेषाणां स्वभावो ज्ञेयभावतः । ज्ञायते स च साक्षात्त्वाद् विना विज्ञायते कथम् ॥४३६॥ sāmānjavad višeşāņām svabhāvo jñeyabhāvataḥ /
jñāyate sa ca sākşaltvād vină vijñāyate katham (1436|| (To some soul) the specific features of objects are known as 'knowable by nature' just as the general features of these objects are so
known (to us all); but how can these specific features be thus known ... unless they are directly observed (by the soul in question—who must therefore be an omniscient) ?
अतोऽयं ज्ञस्वभावत्वात् सर्वज्ञः स्यान्नियोगतः । नान्यथा ज्ञत्वमस्येति सूक्ष्मवुद्धया निरूप्यताम् ॥४३७॥ ato‘yam jñasvabhāvalval sarvajñaḥ syān niyogataḥ 1.
nänyatha jħatvam asyeli sūkşmabuddhya nirūpyatām 1/437|| Hence being a knower by nature a soul must necessarily be omniscient, for otherwise its very knowership. remains unaccounted for-this matter must be given close thought. (4-ii) The Buddhist Criticism Answered:
एवं च तत्त्वतोऽसारं यदुक्तं मतिशालिना । इह. व्यतिकरे किञ्चिच्चारुबुद्धया सुभाषितम् ॥४३८॥ .. evaṁ ca taltvato'sāram yad uktam matiśalinā /
iha vyatikare kiscic carubuddhya subhasitam //438// Hence it is that the fine statements which a certain learned one, applying his keen wit, has made in this connection are essentially - worthless. [The following are his statements:]
