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Vada ]
Gañadharavada
.: 401 :
obtained by the Soul from any external nimitta. All sorts of jñāna except the above-mentioned three, are mere anumānas as they apprehend objects indirectly. In case of jñānas like Avadhi eto, since the Soul apprehends the object directly, the knowledge is called pratyakşa. केवल-मणो-हिरहियस्स सबमणुमाणमेत्तयं जम्हा । नारगसब्भावम्मि य तदत्थि जं तेण ते संति ॥३५०॥ (१८९८) Kevala-Mano-hirahiyassa savvamaņumānamettayam jamhā|| Naragasabbhāvammi ya tadatthi jam tena te santi n3500 (1898) [ केवल-मनो-ऽवधिरहितस्य सर्वमनुमानमात्रकं यस्मात् ।
नरकसद्भावे च तदस्ति यत् तेन ते सन्ति ॥ ३५० ॥ (१८९८) Kevala-Mano-'vadhirahitasya sarvamanumāna matrakam yasmad | Naraksadbhāve ca tadasti yat tena te santi ll 350 11 ( 1898 )]
Trans.-350 Since everything pertaining to that which is void of Kevala, Manah-paryaya and Avadhi ( sorts of jnana) is mere inference, it is ( present ) in case of ( establishing ) the existence of hellish denizens. By ( virtue of) that ( anumāna), the Närakas are existing. ( 1898 )
टीका-केवल-मनःपर्याया-ऽवधिज्ञानरहितस्य प्रमातुः संबन्धि सर्वमपि ज्ञानं यस्मादनुमानमात्रमेव, परोक्षार्थविषयत्वात् । केवलादिज्ञानत्रयं तु वस्तुसाक्षात्कारित्वात् प्रत्यक्षम् । तदेवमनुमानं प्रत्यक्षं च यस्माद् नारकसद्भावे साध्ये विद्यत एव, तेन ते नारका सन्तीति प्रतिपद्यस्व । तत्र प्रत्यक्ष मदीयमेव केवलज्ञानम् ॥ ३५० ॥ (१८९८)
D. C.-Every sort of knowledge excepting Avadha-Manah paryāya and Kevala is mére anumāna on account 'of its being based on the indirect perception of an object. Jrānas like Kevala etc apprehend the object directly and hence they are called pratyakşa. Since the anumāna pertaining to Närakas,
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