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Vadal
Nihnavavada
:15:
apprehended as a višeşa or distinct form of ghata again becomes & sāmanya form with regard to further distinction. After the apprehension of this, one ascertains it as “ made of copper and not of silver,” Such an inter-relation of sāmānya and visesa continues upto the last distinction, further than which, the definite apprehension becomes impossible.
So, there is no possibility of many visesa jõānas to be attained simultaneously, as stated above, but a simultaneous apprehension of a number of particular objects, such as an army, forest etc. is possible. Their upayogas cannot be simultaneous.
Similarly, the višeşa jñānas of the sensations of heat and coll are attained only at different times, and not simultaneously.
Thus, your theory of accepting the processes of undergoing both the sensations at the same time, proves to be absolutely unfounded. 152-153 (2447-2448)
Then, इय पण्णविओ विजओ न पवजह तो तओ को बझो । तो रायगिहे समयं किरियाओ दो परूवंतो ॥१५४॥२४४९।। मणिनागेणारद्धो भओववत्तिओ पडियोहिओ वोत्तुं । इच्छामो गुरुमूलं गंतूण तओ पडिकंतो ॥१५५॥२४५०॥ 154. Iya paņņaviö vi jaö na pavajjai to taö kaö bajjho 1
To Rāyagihe samayam kiriyāö do paravanto. (2449) 155. Maņināgeṇāraddho bhaövavattiö padibohiö vottumi
___Icchamo gurumalam gantuna tai padikkanto. (2450) [इति प्रज्ञापितोऽपि यतो न प्रपद्यते ततःसको कृतो बाधः । ततो राजगृहे समकं क्रिये द्वे प्ररूपयन् ॥१५४॥२४४९।। मणिनागेनारब्धो भयोपपतितः प्रतिबोधित उक्त्व ॥ इच्छामो गुरुमूलं गत्वा ततः प्रतिक्रान्तः ॥१५५॥२४५०॥ 154. Iti prajñāpito'pi yato na prapadyate tataḥ sako krito bāhyahi
___Tato Rajagrihe samakam kriye ave prarapayan. (2449)
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