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and, -
possibility for us--is nevertheless possible por apomnia for an Omniscient Being (Baalla) who has sciend Being --Kevalin; attained to perfection and Divinity. In
fact, we may go so far as to say that the opposite-a discursive knowledge-is in. conceivable for Him by virtue of His very nature. Unless we deny the very existence of such a being it inust necessarily follow that as perfect knowledge means infinite knowledge, his knowledge embraces the whole sphere of thought and covers
the whole span of time. Being immortal and His charac- eternally present, for him the present vanishes teristic Indications, not in the past, nor the future shoots out from
the womb of futurity ; but all offer themselves as Ever-present. For him everything is eternal Now. In short, He is above time, because the question of time comes in where there is a succession of events or changes. But changes are not possible to an Eternal Being ; for, all changes are in Him as it were, but He is not changed. For him there is no succession, but an eternal and everlasting Present. Now this being the case what necessarily follows are the facts. The mind which is at once perfect
Lakshana.
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