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400 linabhadra (ani's
[The eighth 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 etc, since the Soul apprehends the object directly, the knowledge is called pratyaksa. फेवल-मणो-हिरहियस्स सव्वमणुमाणमेत्तयं जम्हा । नारगसम्भावम्मि य तदथि जे तेण ते संति ॥ ३५० ॥ (१८९८)
Kevala-Mano-hirahiyassa savvamaņumāņaméttayam jamhā i Naragasabbhāvammi ya tadatthi jam teņa te santi 11350+ (1898)
[ केवट-मनो-ऽवधिरहितस्य सर्वमनुमानमात्रकं यस्मात् । नरकसद्भावे च तदस्ति यत् तेन ते सन्ति ॥ ३५० ।। (१८९८)
Kevala-Mano-'vadhiralıtasya sarvamanumānamätrakam yasmādi Naraksadbhave ca tadasti yat tena te santi || 35011 (1893)]
Trans.--350 Since everything pertaining to that which is void of Kevala, Manaḥ- paryāya and Avadhi ( sorts of jñāna ) is mere inference, it is (present) in case of (establishing) the exfitence of hellish denizens. By (virtue of) that ( anumāna ), the Nārakas are existing. (1898)
___टीका-केवल-मनःपर्याया-ऽवधिज्ञानरहितस्य प्रमातुः संबन्धि सर्व. मपि ज्ञानं यस्मादनुमानमात्रमेव, परोक्षार्थविषयत्वात् । केवलादिज्ञानत्रयं तु वस्तुसाक्षात्कारित्वात् प्रत्यक्षम् । तदेवमनुमानं प्रत्यक्षां च यस्माद् नारकसद्भावे साध्ये विद्यत एव, तेन ते नारका सन्तीति प्रतिपद्यस्व । तत्र प्रत्यक्षं मदीयमेव केवलज्ञानम् ।। ३५० ॥ (१८९८)
D. C.-Every sort of knowlege excepting Avadi-Manah paryāya and Kévala is mere anumant on account of its being based on the indirect perception of an object. Irānas like Kévala etc apprehend the object directly and hence they are called praty&kşı. Since the anumina pertaining to Nārakas,
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