________________
: 142:
Jinabhadra Gani's
[The fifth
of the sense of sight (eye), smell by the sense of smell (nose), taste by the sense of taste (tongue), touch by the sense of touch (skin), and sound by the sense of hearing (ear) while seeing, smelling, eating, touching, and, hearing the sound of chewing.
All the five kinds of perception are attained, when the mind comes in contact with the respective five indriyas one after the other and not simultaneously. It is only due to the fact that mind is extremely quick in movement that it appears as if it is connected with all the indriyas simultaneously, but really speaking, that is not true. For, in that case, faults like sankarya would arise, while in course of perception of mati jnāna etc; avadhi jnana would work with it simultaneously and while considering an object like ghata, innumerable ghatas would come up alternately without fail. But this does not actually happen in real life.
""
Although the afore-mentioned perceptions are attained one after the other, the observer being unable to mark the subtle differences in time etc, apprehends all of them as produced simu. ltaneously. Here also, mind is employed in the senses of touch at head and feet respectively at different times. Still, however, one who feels the sensations of heat and cold, thinks that, mind is employed at both the places simultaneously. Really speaking, 'Non-production of many cognitions at one time is the (essential) quality of mind." Still, however, since the movement of mind passing from one object to another is difficult to be traced, the movement of mind from the cognition of heat to that of cold, becomes more difficult to be traced. In this way, it is only due to your inability to apprehend the movement of mind, that you seem to feel two sensations to-gether at one time that you labour under such misapprehensions. For, when it is not detected in case of perception of all the indriyas, it is much more difficult to detect in case of its applications to one indriya. 140 (2435)
6. For, it has already been said " Yugapajjñānanutpattir-manas lingam.
"
Jain Education International
For Private Personal Use Only
www.jainelibrary.org
