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Jinabhadra Gani's [The eighth Tvam mangase pratyaksā devāścandrādayastathānye’pi 1 Vidya-mantropāyanaphaladisiddher gamyante ॥ 340 ॥ ( 1888 ) Ye punaḥ śrutimātraphalā nairayikā iti katham te grahîtavyāḥ | Saksadanuminato va'nupalambhad bhinnajatiyah ? ॥3410 (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 आयुष्मन्नकम्पित ! त्वमेवं मन्यसे-देवास्तावच्चन्द्रादयः प्रत्यक्षप्रमाणसिद्धा एव, अन्ये त्वप्रत्यक्षा अपि विद्यामत्रोपयाचितकादिफलसिद्ध्याऽनुमानतो गम्यन्ते ये पुनः “ नारकाः" इत्यभिधानमात्ररूपा श्रुतिरेव फलं येषां, न पुनस्तदभिधायकशब्दव्यतिरिक्तोऽर्थः, ते साक्षात् , अनुमानतो वाऽनुपलभ्यमानत्वेन तिर्यग्-नरा-ऽमरेभ्यः सवर्था भिन्नजातीयाः 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 nārakas that are quite different 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 ? ॥ 340-341 (1888-1889 ) ॥
The reply isमह पञ्चक्खत्तणओ जीवाई य व नारए गिण्ह । किं जं सपञ्चक्खं तं पञ्चक्खं नवरि इकं ? ॥ ३४२ ॥ (१८९०) जं कासइ पच्चक्खं पच्चक्खं तं पि घेप्पड़ लोए। जह सीहाइदरिसणं सिद्धं न य सवपञ्चक्खं ॥३४॥ (१८९१)
