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Reais in the faina Metaphysics D. THE COSMIC BEING AND OMNISCIENCE:
THE VEDĀNTA VIEW SAGUŅA BRAHMA IS OMNISCIENT
There is unanimity that the Brahma is omniscient, among those Vedāntins who are not Māyā-vādins or absolute monists, however much they differ among themselves on other points. The dualists of the Vedānta school maintain that in spite of the essential difference between the Brahma and the world, the finite souls and the material universe are moved in accordance with the will of the Brahma, just as "the club in the hand of the club-holder". It can easily be inferred that such a Brahma is omniscient like the Isvara of the Naiyāyika's. In the same manner, the Brahma who, according to the Vedānta school of the Višiştādyaita, is Antaryāmī or immanent in the world of finite souls and material objects, is all-knowing. The Vedāntist of the Dvaitādvaita school maintains that the Brahma is perfect and all-embracing and the finite souls are but imperfect parts of him and that consequently the former is both identical with and distinct from (Bhedābheda) the latter; but these Vedāntists also do not maintain any doubt about the omniscience of the Brahma. The Māyā-vādin Vedāntists notwithstanding their absolute monism admit the practical reality of a determined (Saguņa) Brahma at the basis of the empirical world; this Brahma is admitted to be omniscient and it is said of him,-'pagaren garai hasranamaecaसर्वनियन्तृत्वगुणकं सदसदव्यक्तमन्तर्यामि जगत्कारणमीश्वरइतिव्यपदिश्यते।'
LOCTIT:
E. THE COSMIC BEING AND OMNISCIENCE:
THE YOGA VIEW YOGA View, OMNISCIENT GOD JOINS PRAKRTI AND PURUŞA AND SEPARATES THEM
The author of the Yoga-Sūtra's while admitting the dual reality of the Praksti and the Puruşa's at the root of the
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