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Vids] Ganadharavāda
: 159: "Vayubhuti-The hetn vijhanatvat" stated by you, becomes nothing but a portion of the proposition to be proved in that case.
Acārya—It is not so. The particular is pointed out in this case; and when particular is emphasized, the hètu stated there-in, is common e. g., the varņatmaka sabda is anitya because of its sabdatva as in the case of a meghaśabda. Similarly, in the proposition that bälavijñana is similar to other vijñānas, only a particular 'case of vijnāna is emphasized and vijnana in general is not emphasized, consequently this does not form a part of the proposition as, it forms in the case of " anityah sabdah sabdatvāt." पढमो थणाहिलासो अण्णाहाराहिलासपुवोऽयं । जह संपयाहिलासोऽणुभूइओ सो य देहहिओ ॥११४ ॥ (१६६२) Padhamo thanīhilāso aņņāhārāhilāsapuvvo'yam | Jaha sampayāhilaso'nubhuis so ya dehahio. 114 (1662)] [प्रथमः स्तनाभिलाषोऽन्याहाराभिलाषपूर्वोऽयम् ।
यथा सांप्रताभिलाषोऽनुभूतितः स च देहाधिकः ११४॥ (१६६२) Prathaidah stanābhilāso'nyāhārābhilāşapūrvo'yam 1 Yathā sāmpratābhilāşo'nubhūtitah sa ca dehādhikah. 114 (1662) ]
Trans -114 The first desire (of the child ) to suck the breasts ( of mother ), is like the desire in the present case just similar to other desires for food on account of (the same ) experience. And that desire is distinct from body. (1662)
टीका-गौतम! आद्यः स्तनाभिलाषो बालस्यायमन्याभिलापपूर्वकः, अनुभूने:-अनुभवात्मकत्वात , सांप्रताभिलाषवदिति । अथवा, “ अभिलाषत्वात्" इत्ययमनुनोऽपि हेतुर्द्रष्टव्यः, इह योऽभिलापः सोऽन्याभिलाषपूर्वको दृष्टः, यथा सांप्रताभिलाषः, यदभिलाषपूर्वकश्चायमाद्यः स्तनाभिलाषः स शरीरादन्य एव, पूर्वशरीरपरित्यागेऽषीहत्याभिलाषकारणत्वात् । ज्ञानगुणवा
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