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Society, Epistemology and Logic in Indian Tradition
extreme. This extreme of knowledge is kevalajnāna which is considered as omniscience."24
Some more arguments are as follows:
(1) The things subtle, hidden and far are assumed as perceptive by someone, because of their knowability. In kevalajñāna all the things are known lucidly."5
(ii) Many times the statements of astrologers are seen true, It means it is enough possible to know the things which are not perceptive by the sense-organs.
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(iii) There is not any contradictory pramāṇa against omniscience.27
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In the respect of omniscience a question arises that what the purpose of knowing everything of the universe is? The Jaina philosophers reply that it is a nature of pure soul that every object is known by it. Some of the Indian systems do not agree with the concept of omniscience of a person. Especially, Mīmāmsakas criticise the notion of omniscience at a length. Buddhist philosophers agree with the concept of omniscience. Asvaghosa says- "(Buddha) saw the whole universe (in his knowledge) like in a clean mirror."28, but a pioneer Buddhist philosopher Dharmakīrti denies the purpose of omniscience as he says:
"Knowledge of distant objects is not important, if it is so then we should worship vultures who see the objects at a very high distance."
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Pramāņa mīmāmsā 1.1.16: prajñātiśaya- visräntyādi-siddhestat-siddhih. Pramanamīmāmsā vṛtti 1.1.16
26 Ibid. 1.1.16
27 Ibid.1.1.16
28 Dadarśa nikhilam lokamādarśa iva nirmale. - Buddhacaritam 14.8 29 Pramāṇavārtika, 1.35
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