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Vada ] Gañadharavada
. : 15:. भूतेन्द्रियोपलब्धार्थानुस्मरणादिति हेतुः। यथा पञ्चभिर्गवाक्षरुपलब्धानर्थाननुस्मरतस्तदतिरिक्तस्य कस्यापि देवदत्तादेः पुरुषस्य चेतनेति दृष्टान्तः। अयमत्र तात्पर्यार्थ:-इह य एको यैरनेकैरुपलब्धानर्थाननुस्मरति स तेभ्यो भेदवान् दृष्टः, यथा पञ्चभिर्गवाक्षरुपलब्धानर्थाननुस्मरन् देवदत्तः, यश्च यस्माद् भूतेन्द्रियात्मकसमुदायाद् भिन्नो न भवति, किं तर्हि ? अनन्यः, नायमेकोऽनेकोपलब्धानामर्थानामनुस्मर्ता, यथा शब्दादिग्राहकमनोविज्ञानविशेषः, तैरुपलभ्यानुस्मरतोऽपि च तदनतिरिक्तत्वे देवदत्तस्यापि गवाक्षमात्रप्रसङ्गो बाधकं प्रमाणम् । इन्द्रियाण्येवोपलभन्ते, न पुनस्तैरन्य उपलभत इति चेत् । न, " तदुपरमेऽपि तदुपलब्धार्थानुस्मरणात् , तव्यापारे च कदाचिदनुपलम्भात्" इत्यनन्तरमेव वक्ष्यमाणत्वादिति ॥ १०९ ( १६५७ )॥
D. C.—The point is that cetana who remembers an object perceived by its sense-organs in the form of bhūtas, becomes the quality of something which is different from those bhūten. driyas, just as Devadatta who remembers an object perceived through five windows by means of five indriyas, is distinct from those windows. So, that which is not bhinna from the samudaya of bhūtendriyas, can never remember an object apprehended by more than one means. For, after having perceived an object through a number of means, if cetana were abhinna from those means, then Devadatta who recognizes an object through a number of windows, would become the window itself.
Again, in recognizing an object it is improper to say that mere indriyas (sense-organs ) apprehend the object and nothing else. For, even when the indriyas have ceased working the object perceived by them is recalled; and sometimes, in spite of their working, the object is not apprehended. तदुवरमे वि सरणओ तबावारे वि नोवलंभाओ। इंदियभिन्नस्स मई पंचगवक्खाणुभविणो व ॥११० ॥ (१६५८)
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