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II. 18 ]
CHAPTER II
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either from the view point of succession or simultaneity for these two (Absolute knowledge and perception) are neither imperfect nor have any such accident such as suppression or annihilation. Hence it is clear that only one Absolute comprehension must be accepted. 16, 17.
Verse 18th wipes out scriptural inconsistencies:
परवत्तव्वयपक्खा अविसिट्ठा तेसु तेसु सुत्तेसु । sanga e àfår fazierui errusit quş || 25 ||
In some of the Sutras apparently it seems that the views of Krama-vāda and Sahavāda are mentioned and supported but it is for the wise to see that these Sutras are interpreted in their proper spirit (that is in a way in which they are shown to be in agreement with the view of oneness).
It is clearly established with cogent argument in the preceding verses that Absolute knowledge and perception are identical. There are, however, some Sutras in the scriptures which do not apparently agree with the view of oneness, nay, some of these Sutras distinctly state separateness of knowledge and perception. How to steer clear of this difficulty? To this the Author says:If a thing is once proved to be of a particular nature on the strength of clear proofs but is found to be stated in the Sastra in
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