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Vada ]
Nihnavavāda
: 143:
Again the author states a mumber of difficulties in case of accepting the mind as applicable to more than one object at a
time :
अन्नविणिउत्तमण्ण विणिओगं लहइ जइ मणो तेणं । हस्थिपि द्वियं पुरओ किमण्णचित्तो न लक्खेह १ ॥ १४१ ॥ २४२६ ॥
141.
[ अन्यविनियुक्तमन्यविनियोगं लभते यदि मनस्तेन । हस्तिनमपि स्थितं पुरतः किमन्यचित्तो न लक्षयति ? || १४१ || २४३६॥
141.
Annaviņiuttamaṇṇaviņiögam lahai jai mano teņam I Hatthim pi tthiyam purao kimannacitto na lakhei ? (2436)
Anyaviniyuktamanyaviniyogam labhate yarli manastena | Hastinamapi sthitam purataḥ kimanyacitto na lakṣayati?
(2436)]
Trans. 141. If the mind engaged (already ) in (a particular) object, could be engaged in some other object at the same time, why could a person with his mind concentrated elsewhere, not observe an elephant standing in front of him ? 2436
"
टीका - १४१ अन्यस्मिन् शीतवेदनादिकेऽर्थे विनियुक्तमुपयुक्तमन्यविनियुक्तं मनो यदि “ अण्णं ति " अन्य उष्ण वेदनादिको ऽर्थस्तद्विषयोपयोगोऽन्यस्तमन्यं विनियोगमुपयोगं लभते, " तेणं ति ” तर्हि किमित्यन्यचित्तोऽन्यार्थोपयुक्तचित्तो देवदत्तादिर्हस्तिनमपि पुरतो व्यवस्थितं न लक्षयति । तस्मादेकस्मिन्नर्थउपयुक्तं मनो न कदाचिदन्यार्थोपयोगं लभत इति ॥ २४३६॥
Jain Education International
D. C. If the mind engaged in the process of feeling the sensation of cold is taken to have, been engaged in the process of feeling the sensation of heat at the same time, there is no reason why a person with his mind concentrated in a particular object, be not able to observe even an elephant standing in his very front. The main reason for this, is that the mind of the person being totally concentrated in some other object, it will not be able to recognize even objects like an elephant etc; standing even in his very front. 141 (2436).
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