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[ II. 5-8
no end. Those who have any regard for the commandment (i.e. import) of the Sutra must pause and ponder over the Sutra.
SANMATI-TARKA
(8) If we persist in saying that at the time of absolute perception, knowledge is not possible, and that, at the time of absolute knowledge, perception is not possible, it would mean that both have end, (but this is absurd, since we already know from the Sutra that both are endless).
In this connection there is another view-the view of simultaneousness of knowledge and perception which takes its stand mainly on logical arguments. Here the author places in the spirit of a dispassionate reviewer, this view in juxtaposition to the view of successiveness; and asks the Sahavad to advance arguments against Kramavādi. Advocates of simultaneousness advance these following three arguments against the Kramavadi:
(1) If, by virtue of something, absolute knowledge is possible at a certain moment, then, obviously, absolute perception also must take place by virtue of the same thing, at that moment. If complete removal of obstruction is the cause of absolute knowledge, how is it then that absolute perception is not possible even when the removal of obstruction of perception has taken place at that very moment ? The fact is that, as the unclouded sun, by its very nature, gives light and heat at the same
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