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Bhagavai 5:4:108-109
- 247 :
nivvude nāne kevalissa, nivvude damsane kevalissa, se tenatthenam goyamā! evam vuccai-kevali nam āyānehim na jänai, na pāsai.. For what reason has it been said that the unveiled (omniscient) lord does not know and see through the external media? Gautama! it is because the unveiled (omniscient) lord knows both the finite and the infinite, in the Eastern direction, and so also in the southern, western, and northern directions and also upward and downward directions. (In meaning that the sensory media cannot know infinity in any direction). The unveiled (omniscient) lord knows all, sees all. The unveiled (omniscient) lord knows entire space in all directions sees entire space in all directions. The unveiled (omniscient) lord knows entire time' (past, present and future), sees entire time'. The unveiled (omniscient) lord knows all modes, sees all modes. Infinite is the knowledge of the unveiled (omniscient) lord, infinite is the intuition of the unveiled lord. Uncovered is the knowledge of the unveiled (omniscient) lord, uncovered in the intuition of the unveiled lord. Gautama! it is from this standpoint that has it indeed been said that unveiled (omniscient) lord does not know through sensory media, he does not see through sensory media.
Bhāsya 1. Sūtras 108-109
The main source of our knowledge is our senses. The external world is of the nature of touch, taste, smell, colour and sound, which can be known only through the senses; so we are only familiar with both-the sensory knowledge and the external world known through it, but not with the super-sensory knowledge and the world revealed in it.
The super-sensory knowledge has three varieties—clairvoyance, mind-reading and omniscience. The person possessed of super-sensory knowledge directly knows the objects. He does not need the services of the sensory media. Sensory knowledge is veiled, whereas the omniscience is absolutely unveiled and as such the latter knows both the finite and the infinite world. Omniscience has been propounded from four standpoints, viz.,
(i) Substance-e.g., the proposition savvam jānai. (ii) Space—e.g., the proposition savvao jäņai. (iii) Time-e.g., the proposition savvakālam jänai.
(iv) Modes-e.g., the proposition savvabhäve jāņai.! In the Tattārtharājavārtika and Dhavalā, the question is posed that if the omniscient does not have the sensory instruments, why has he been designated as
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