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76 ] SANMATI-TARKA
[ II. 10-14 at one and the same time, you must admit that it is so at all times, otherwise there is no meaning in his omniscience.
(11) Granted that the knowledge is distinct and that the perception is indistinct but in the case of a person whose knowledgeobstructions are absolutely removed there is no such thing as distinct or indistinct.
(12) The omniscient, at all times, speaks of things unperceived and unknown-you will have to grant this and if you do so, you will not be able to account for the belief that the omniscient preaches a thing which is both known and perceived at one and the same time.
(13) What can an omniscient know and perceive if he is said to be perceiving what is unknown and knowing what is unperceived? If such is the case, how can he claim omniscience ?
(14) In the scriptures, both knowledge and perception are said to be endless. But if we make a distinction between
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