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Vada ] Gañadharavada
.: 155 : D. C.-Cognition ( mati ) which constitutes the knowledge of ghata etc., belongs to something which is distinct from sense-organs. For, even if the senses are benumbed as in the state of deafness, blindness etc., the object perceived by the indriyas is remembered, while on the other side, even if the senses are working, the object is not recognized.
Now, if the sense-organ itself were to apprehend an object, how is it that an absent-minded man is not able to apprehend an object even with open eyes, efficient ears and · substances of rūpa and sabda placed at proper places ? It follows, therefore, that some one, who like a person looking at an object like a woman from five windows, is different from the sense-organs, is able to apprehend it. A rule can be deduced from this that one who remembers an object even after its indriyas have ceased working is distinct from those indriyas, When Devadatta recalls an object seen through a number of windows even after the windows are closed, it is ātman, who remembers the object perceived by sense-organs even when the sense-organs have ceased working as in the state of blindness, deafness etc. This proves that ātman is different from indriyas. Again, that which does not recognize an object even if the indriyas are working, is different from the senseorgans like an absent-minded Devadatta looking through the open windows. उवलब्भन्नेण विगारगहणओ तदहिओ धुवं अस्थि । galatalargurte OTTITIESÍTAT THIS?811 (8&48) Uvalabbhanneņa vigāragahaņao tadahio dhuvam.atthi i Puvvāvaravātāyanagahaņavigārāipuriso vva u 11111 ( 1659 ) [ उपलभ्यान्येन विकारग्रहणतस्तदधिको ध्रुवमस्ति ।
पूर्वापरवातायनग्रहणविकारादिपुरुष इव ॥१११ ॥ (१६५९) Upalabhyanyena vikāragrabanatastadadhiko dhruvamasti Pūrvāparavātayanagrahaņavikārādipuruşa iva || 111 || (1659 ) ]
