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Jinabhadra Gaại's ( The eleventh यावजीवं कर्तव्यमिति । अग्निहोत्रक्रिया च भूतवधहेतुत्वाच्छबलरूपा । सा च स्वर्गफलैव स्याद् नापवर्गफला । " यावजीवम्" इति चोक्ते कालान्तरं नास्ति यत्रापवर्गहेतुभूतक्रियान्तरारम्भः स्यात् । तस्मात् साधनाभावाद् मोक्षाभावः । ततश्चेत्यादिकानि किल मोक्षाभावप्रतिपादकानि । शेषाणि तु तदस्तित्वसूचकानि, यतो गुहाऽत्र मुक्तिरूपा, सा च संसाराभिनन्दिनां दुरवगाहा, दुष्प्रवेशात् । तथा, परं ब्रह्म सत्यं मोक्षः, अनन्तरं तु ब्रह्म ज्ञानमिति । ततो मोक्षास्तित्वं नास्तित्वं च वेदपदप्रतिपादितमवगम्य तव संशयः। तत्रैषां वेदपदानामर्थं त्वं न जानासि, यतस्तेषामयमों वक्ष्यमाणलक्षण इति ॥ ४२६ ॥ (१९७४) ___D. C.-0 long-lived Prabhasa ! your doubt about the existence of mokṣa is based upon your hearing various Vedapadas of contradictory senses. These Veda-padas are as follows:(1) “ Jarā-maryam vaitat sarvnm yadagnihotram.” (2) " Saisā guhā duravagāhā " ( 3 ) " Dive bralamand paramaparam_ca, testoraa param_satyam
gñanamantaram brahma ” etc. These Veda-padas are interpreted by you as follows:(1) Agnihotra should be practised as long as life persists.
The performance of agnihotra constitutes the sacrifice of animals which would turn it subha or a-s'ubha. But that would award the attainment of svarga alone and not mokşa. Since by this commandment, performance of agnihotra is advised to be practised throughout life, there would be no other period of time during which some other performance for the attainment of moksa could be advised. In absence of sādhana, therefore, the sādhya ( viz moksa ) does not exist. In this way, this sentence proves the abhāva of mokşa.
The other two padas try to establish the existence of moksa in this way
