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Vada ] Qanadharavada
391 Tvam manyasé pratyakşā dévascandrādayastathânyé'pi , Vidya-mantropāyaphalādisiddhér gamyanté 11 340 # ( 1888 Ye punaḥ śrutimätraphalā nairayikā iti katham té grahitavyāḥ 1 Sākşādanumānato vā'nupalambhād bhinna jätiyāḥ ? 43411. (1889)]
Trans.-340–341 You believe that deities like moon etc, are (directly) perceptible, so also, are others perceptible as a result of religious prayers etc. But how are those denizens of hell that are known merely by hearing, and that belong to a distinct species, to be apprehended either directly or by inference, when they are (absolutely ) non-perceptible ? ( 1888-1889)
___टीका-हे आयुष्मनकम्पित ! त्वमेवं मन्यसे-देवास्तारच्चन्द्रादयः प्रत्यक्षममाणसिद्धा एव, अन्ये स्वप्रत्यक्षा अपि विधामन्त्रोपयाचितकादिफछसिद्धयाऽनुमानतो गम्यन्ते, ये पुनः “नारकाः" इत्यभिधानमाररूपा श्रुतिरेव फलं येषा, न पुनस्तदमिधायकक्षब्दव्यतिरिक्तोऽर्थः, ते साक्षात् : अनुमानतो वाऽनुपलभ्यमानत्वेन तिर्यग्नरा-ऽमरेभ्यः सवर्या मिजा. तीयाः कथं "सन्ति" इति ग्रहीतव्याः, खरविषाणवत् ? इति ॥ ३४०३४१॥ (१८८८-१८८९)
___D.C-Akampita:-Deities like Moon etc. are apprehended by concrete authentities, and others which are imperceptible are apprehended by means of inference as a result of religious prayers etc. But how are Närakas that are quite diferent from gods, tiryancas and human beings, and whose existence is recognized only by hearing, to be accepted as existing when it is not apprehended by direct perception or even by inference i ॥ 340-341 (1888-1889 ) ॥
The reply is मह पञ्चक्षसणओ जीवाई य व्व नारए गिह । किं जं सपञ्चक्खं तं पञ्चक्खं नवरि इकं ? ॥ ३४२ ।। (१८९०) जं कासह पञ्चक्खं पञ्चक्खं तं पिधेप्पइ लोए। जह सीहाइदरिसणं मिळू न य सन्चपञ्चक्खं ।। ३४३ ।। (१८९१)
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