  That the claims expressed by or implicit in Vedic texts cannot be falsified has to do with the distinctive capacity of language to bear on imperceptible states of affairs such as are not ready to hand, but always “going to be realized” (bhāvya or bhaviṣyat). Thus, to the extent that any linguistic episode reflects or expresses something of the epistemic perspective of a particular language-user, the claim it makes is always such as can be overridden based on considerations involving that limited epistemic perspective—based, e.g., on the speaker’s mendacity, or on his reporting a perceptual or inferential claim that turns out itself to be mistaken. Language itself, however, is not thus limited by any particular perspective; to the extent, then, that one joins Mīmāṃsakas (as Heidegger sometimes seems to do!) in finding intelligible the idea that language itself might, as it were, utter the Vedas, the fact of there being no epistemically limited author whose intentions the Vedas would express means there can, in this case alone, be no basis for overriding the claims that issue from these texts. (That Mīmāṃsakas argued strenuously against Buddhist and Jaina claims about the possible cultivation of omniscience reflects the stake they thus had in denying that there could be any epistemically unlimited perspective; language as such, in contrast to such individual knowers as the Buddha and the Jina, is not itself a limiting perspective.)