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: 150: Jinabhadra Gani's
[ The fifth विशेषरूपतया त्वनेकार्थग्रहणं नास्त्येव एकस्मिन् काल एकस्यैव विशेषोपयोगस्य सद्भावादिति ॥२४४२॥ D. C.
Acārya:-Our objection is against taking many upayogas to work siin ultaneously. But we do not contradict the acceptance of the general apprehension of numerous objects at a time. In case of examples such as “This is the retinue of army” etc. although we propose to apprehend numerous objects at a time, really speaking, it becomes the general apprehension of one aggregate object only. Thus, since there is only one application of mind in case of general apprehension, inany objects are perceived simultaneously.
Bit simultaneous apprehension of many objects in particular is not possible, because there cannot be more than one upayoga in particular at one time. 147 (2442)
Applying the same principle to the sensations of heat and cold, the author states, उसिणेयं सीयेयं न विभागो नोवओगदुगमित्थं । होज समं दुगगहणं सामण्णं वेयणा मे त्ति । १४८॥२४४३॥ 148. Usiņeyam siyeyain na vibhāgo novaögaduganittham |
Hojja samam dugagahaņam sāmaņņam veyaņā mc tti. (2443) [उष्णेयं शीतेणं न विभागो नोपयोगद्विमित्यम् ।
भवेत् समं द्विकग्रहणं सामान्यं वेदना ममेति ॥१४८॥२४४३।। 148. Uşmeyam śīteņam na vibhāgo nopayogadvikamittham ! Bhavet samam dvikagrahaņam sāmānyam vedanā maneti.
(2443) ] Trans. 148. (It is not possible) to divide it separately as “ This is the sensation of heat, and “This is the sensa. tion of) cold ", and causing thereby two separate applications (of mind) to work simultaneously. Simultaneous apprehension
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