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in the present chapter of Prajñāpanā. Again, to have clear idea of the old speculations about vedanā (and kriya) one may consult Bhagavati 3.3. For further details about the same one may refer to Bhagavati 7.6 (Bhagavatisära p. 481); 19.3; 19.4; 19.5; 6.1; 16.4 (Bhagavatisāra pp. 46-50).
Ac. Abhayadeva in his commentary on Bhagavatisūtra explains nida-anida (self-conscious, not-self-conscious) type of vedanā as follows: "niyatam danam suddhir jivasya dvaip sodhane' iti vacanāt nidā jñānam ābhogaḥ ity arthaḥ | tadyuktā vedanā'pi nidā abhogavatity arthaḥ ||" Bhagavati-tika 16.5. 656, folio 769.
And Ac. Malayagiri explains this type of vedana as follows: "nitarām niścitam vā samyak diyate cittam asyām iti nidă, bahulädhikärät upasargādāta' ity adhikarane ghañ, sāmānyena cittavatī samyagvivekavati vā ity arthaḥ "-Tika folio 557.
Paiasaddamahannavo considers the term 'nida' to be a deśya
word.
In connection with the feeling of Hot-cum-Cold the commentator raises a question as to how there can be the simultaneous cognitions of hotness and coldness because it is a rule that two cognitions cannot take place simultaneously. He himself answers this question by saying that though the concerned cognitions do take place alternately, their alternation being quick and speedy is not noticed by us; and from this standpoint only the Sutra considers the cognitions of hotness and coldness to be simultaneous. This same logic applies to the cases of the feelings of Bodily-cum Mental and sātāsātā.
The commentator explains aduḥkha-asukha vedana as follows. It could not be called 'sukhä-vedanā' because it involves the experience of duḥkha' also. At the same time it could not be called 'duḥkhavedand' because it involves the experience of sukha also. Thus aduḥkha-asukhā vedana means the experience of both sukha and duḥkha.
What is the difference between sätä-asātā and sukha-duḥkha? The answer to this question is given by the commentator. It is as follows. The feeling of pleasure and pain that we experience on account of the due rise of vedaniya karmas is called sātā-asātā type of vedana whereas the feeling of pleasure and pain that we experience on account of the instigation (udiraṇā) by other person is sukha-duḥkha type of vedană.
The voluntary experience of bodily pain is called abhyupagamiki vedanā. Pulling off hairs, etc. are the instances of this type of vedana. On the other hand, the experience of pain which we
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