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[ II. 10-14
absolute knowledge and absolute perception being one and the same thing.
SANMATI-TARKA
2. The only difference between Sākāragrahaṇa and Nirakara-grahana is that the former is Vyakta while the latter is Avyakta. Now in the case of a Kevalin the obstructions being completely removed there can not be any difference between Vyakta and Avyakta for this difference is entirely due to obstructions.
3. It is said in the scriptures that a Kevalin at all times speaks of things known and perceived. This statement in the scriptures neither Kramavāda nor Sahavāda agrees with. According to Kramavada a thing which is known at a certain moment is not perceived at that very moment and a thing which is perceived at a certain time is not known at that very time. This being the case, according to Kramavada, whatever a Kevalin says is either known or perceived at a given time but it is not both known and perceived at the same time. Thus a Kevalin may be said to say about things unknown or unperceived.
Now in Sahavada it is true that both the functions (of knowing and perceiving) are said to take place simultaneously; still the province of each function is strictly limited, that is to say according to Sahavada knowing concerns itself with the particulars of things while perceiving busies itself with the general only. Hence, when Kevali knows a thing he does not perceive it and when he perceives a thing, he does not know it. Thus according to this view a Kevali at all time is either a speaker of unknown things or else a speaker of unperceived things.
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