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Bhagavai 5:4:100-102 For what reason it has been said, O Lord! that some, among such gods, do know and see, there are others they do not know and see? Gautama! the Vaimānika gods are of two kinds viz., born with deceitfulness and perverse view, born free from deceitfulness and with right view. Among them those who are with deceitfulness and wrong view do not know and see. Those who are free from deceitfulness and are with right view do know and see. For what reason? Gautama! those, free from deceitfulness and possessed of right view, are of two kinds, viz., those who are just born (that is, who are in the first samaya of birth), and those who are in the subsequent samaya (after birth). Among them those who are just born do not know and see. Those who are in the subsequent samaya do know and see. For what reason? Those who are in the subsequent samaya are of two kinds viz., undeveloped and developed. Those who are undeveloped do not know and see. Those who are developed do know and see. For what reason? Gautama! the developed Vaimāņika gods are of two kinds, viz., those who are intent (on knowing and seeing) and those who are not intent. Those who are not intent do not know and see. Those who are intent do know and see. For this reason it has been said that some among of Vaimāņika gods do know and see and some do not know and see.
Bhāsya
1. Sūtras 100-102
Munu-it is knowledge due to the annihilation-cum-suppression of the jñānāvarana and darśanavarana karma. The knowledge of the omniscient is due to the complete annihilation of these karma, so the omniscient has been designated as nosamjñinoasamjñi,' the implication being that the omniscient has nosamjñāmana. In the present dialogue, the existence of mana (mind) has been accepted in the omniscient. Mind is of two kinds-corporeal mind (dravya mana) and non-corporeal mind (bhāva muna). The corporeal mind is made of matter, the incorporeal mind is of the nature of knowledge. The omniscient has no non-corporeal mind, he has only the corporeal mind. In the present dialogue, it is the corporeal mind that has been described in omniscient.
The mind and speech are closely related. So, the question arises as to the possibility of the speech for the omniscient if he has no mind.
In the Viseşāvasyaka Bhäsya, it is pointed out that the delivered speech is preceded by mental thinking. According to Gomattasāra, the speech of a speaker who is possessed of only sensory knowledge is preceded by the activity of the
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