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________________ kanakasena kA svataMtravacanAmRta DA0 padmanAbha esa0 jainI dakSiNa evaM dakSiNa pUrvI eziyA adhyayana vibhAga, kailiphorniyA vizvavidyAlaya, barkale, ke0, yU0 esa0 e0 sTrAsabarga vizvavidyAlaya ke rASTrIya pustakAlaya ke saMgrahAgAra meM isa aprakAzita laghu jaina kavitA kI ekala pAMDulipi upalabdha hai|' isa pAMDulipi (ke do tAr3apatroM) kA saMkSipta vivaraNa 'dI keTelAga Ava jaina menuskripTa aiTa sTrAsabarga' meM pRSTha 222 va240 meM diyA gayA hai / 2 isakA mUlapATha tathA anuvAda nIce diyA gayA hai| isase patA calatA hai ki yaha kRti dvAtriMzikAoM kI zailI meM likhI gaI hai| inameM 32 zlokoM meM dArzanika mantavya prakaTa kiye jAte haiN| yaha zailI cauthI sadI ke siddhasena divAkara ke samaya se hI lokapriya hai jo ekaviMzati dvAtriMzikAoM ke lekhaka ke rUpa meM khyAta haiN| vartamAna kRti kA mujha kahIM bhI ullekha prApta nahIM haA hai aura yadyapi kanakasena kA nAma bhI isa kavitA ke anta meM pAyA jAtA hai, para unakA bhI anya koI vivaraNa (samaya yA vyakti) upalabdha nahIM hai| kartA ke nAma meM 'sena' zabda hone ke kAraNa use senagaNa kA mAnA jA sakatA hai jo digabara saMpradAya kA sAdhusaMdha rahA hai| isa kavitA ke mUlapATha ko tIna bhAgoM meM vibhakta kiyA jA sakatA hai / prathama bhAga meM 1-9 zloka Ate haiM / inameM AtmA kI pravRtti ke viSaya meM vibhinna paraMparAgata darzanoM kI mAnyatAyeM dI gaI haiM / dUsare bhAga meM 10-24 zloka Ate haiN| inameM AtmA ke saMbandha meM jaina mAnyatA to dI hI gaI hai, sAtha hI, syAdvAda kI yukti kA upayoga karate hue anya darzanoM ke paraspara virodhoM kA parihAra bhI kiyA gayA hai| tIsare bhAga meM 25-31 zloka Ate haiN| inameM mokSaprApti ke sAdhana svarUpa darzana, jJAna aura cAritra ke trirajnI patha kA varNana haiN| yadyapi svataMtra-vacanAmata eka laghu kRti hai, phira bhI isake AtmA ko karmabaMdha se mukti dilAne ke liye upayogI jaina siddhAnta ke pUre varNana ke kAraNa ise pUrNa grantha mAnA jA sakatA hai / svataMtra vacanAmRtaH mUlapATha aura anuvAda SVATANTRAV ACANAMOTA : TEXT AND TRANSLATION zrI vItarAgAya nmH| Salutations to the auspicious one who is free from passions ! jIvAjIvaka bhASAya prANe vatadanyakaiH / kAryakAraNa mukta taM muktAtmAnaM upAsmate // 1 // We venerate that free soul who is emancipated from the cycle of cause and effect [namely the defiled state of bondage) and from the signs of embodiment and vital life and one who illuminates with his knowledge the entire range of the sentient and the insentient (1). atha mokSasvabhAvApti rAtmanaH karmaNAM kSayaH / samyag-dRga-jJAna-cAritraH avinAbhAvalamaNaH // 2 //
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________________ kanakamena kA svataMtravacanAmata 399 There is the attainment of the true nature of emancipation when there is the total destruction of the karmas accumulated by the soul. And such a state is not to be found without the simultaneous presence of true insight, right knowledge and pure conduct (2). ] sati dhamiNi taddharmAH cintyate vibudhe riha bhobhAve tataH kasya mokSaH svAt iti nAstikaH ||3|| Here the nihilist [the Carvaka] objects : The wise consider the qualities (dharmas) only when there is a substance (dharmin) indicated; in the absence of a soul who attains. emancipation (i.e. whose freedom can be talked about ?) ( 3 ). asti AtmA cetano draSTA pRthvyAderananvayAt / pAdarzanAdibhyo'nAvi sanAtanaH ||4|| zuddhaH [The atmavadin says ] There is a soul. He is sentient and being the perceiver cannot be subsumed under [such substances] as earth, etc. [He must be considered different from the body] on the analogy of perception of goblins, etc., (who do not have gross bodies]. This soul moreover is eternally and forever pure ( 4 ). sa nirlepaH kathaM saukhya smArakrodhAdikAraNAt / deha evAdi hetubhyaH kartA, bhoktA ca nezvaraH ||5|| The soul cannot however be [totally] free from blemishes because of the presence of such conditions as pleasure, sexual desire, anger, etc., which arise with the body. For these reasons the soul is the agent [of his actions] as well as the enjoyer [of the results]; he certainly is not the lord of himself (5). IzvarAbhAvatastasmin na tadvatvaM prasiddhapati / sAdhanA sabhavAt so'pi brUte yogamatiSTikRt // 6 // In the absence of this lordship he cannot truly be established as endowed with thatness, [namely being the agent and the enjoyer], so says a disciple of the Yoga school, the performer of sacrifices, [namely, a devoted of the Lord] (6). satvAt kSaNika evAsau tatphalaM kasya jAyate / api durgrahIta evaM tat pratyabhijJAdi mAdhakAt / / 7 / / Here the Buddhist says: If the soul is an existent, then it must be momentary. Such being the case, to whom would the result accrue? [The Jaina replies:] Surely this is wrongly perceived since your position is invalidated by recognition, etc. (7). zrutaprAmANyataH karma kriyate hiMsAdinA yutaM / "sabhavAt // 8 // buceti arpeti (?) Here the Mimamsaka says: Actions are performed mixed with injury to beings as they are prescribed by the revealed scriptures (The Vedas). [The Jaina replies:] Surely that is futile [as injury cannot be the means of salvation ] ( 8 ).
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________________ paM0 jaganmohanalAla zAstrI sAdhuvAda grantha khir sAdhana nAsti, dvaitApattistadanyathA / nyUnAditi AcchavodhAde dehinAmiti jainadhIH // 9 // As for the Advaita-Vedanta if there is only one reality, there can be no means to establish it. And if it is established, duality will result [Moreover, there must be plurality] because of the deficiencies perceived in the pure (i. c. normal) consciousness of sentient beings : The Jaina view on the soul therefore is (9) : 400 draSTA jJAtA prabhuH kartA, bhoktA ceti guNI ca saH / visrasodhvaMgatiH zrIvyanyayotpattiyugaMgamaH || 10 || The soul is the perceiver, the knower, the Lord, the agent the enjoyer and possessor of qualities. [When freed from the karmas and the conditions of embodiment] the soul is of the nature to rise upwards spontaneously [reaching the summit of the Universe]. [As an existent] the soul is enjoined simultaneously with production [of a new state], loss [of an old state] and the endurance [as a substance with its own qualities] (10). asti nAsti svabhAvo'so, dharmaH svaparasaMbhavaH / guNAguNa svarUpazrva, svavibhAva guNairbhavet / / 11 / / The soul is characterized by positive and negative aspects which rise from the assertion of his own qualities and the denial of others' in him. In this way when we look at his innate nature he will be seen as endowed with [perfect] qualities. When his defilement [arising from the contact of karmas] are however perceived he would appear to be deviod of such [perfect] qualities (11). sukhAdibhyo'parastathA / vyapadezAdibhi pradeza baMndhato mUrtiH amUrtassa tadanyathA / / 12 / / Although truly speaking, he must be distinct from the states where he is designated [as human, divine, animal, etc.] he must nevertheless be identical with the [changing] states of happiness, etc. Similarly, he has a form when bound by karmic matters and is formless. when he is free from bondage ( 12 ). [ khaNDa fea: jAtigata sa caitaka sa spAdanekatAm / Apnoti vRttimadbhAve nAnA jJAnAtmanA tataH // 13 // The soul can truly be seen as "non-dual" when one perceives his consciousness in its universal aspect [that is when the objects reflected therein are seen as modifications of consciousness and not distinct from it]. But the same consciousness can be described as "manifold" when one perceives its multiple operation in relation to particular souls (13). svaparyAya nitye guNairakSaNikastathA / kSaNakaH zUnyaH karmabhi: AnaMdAt azUnyaH sa mataH satAM ||14|| The soul is momentary [if one looks only at its modifications]; it is not momentary however if one perceives its eternal qualities. It can be called empty (sinya) since it is devoid of karmas but the wise would call it "non-empty" also as it is filled with bliss (14).
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________________ kanakasena kA svataMtrabacanAmata 401 / . cetana: sopayogatvAt prameyatvAt acetanaH / .... vAcyaH kramavivakSAyAM avAcyo yUgapada giraH // 15 // The soul is sentient because of its cognition but [in a way) it is insentient too since it becomes the object of knowledge. It can be called "describable" if one were to speak of it in a sequential order [asserting certain properties and denying certain others] but it would become "inexpressible" if one were to attempt to express both the positive and negative aspects simultaneously (15). dravyAdyaH svagataH bhAvo bhAvA: paragatassadA / nityaH sthite ranityo sau vyayotpattiprakArataH // 16 // The soul is existent because of its own substance, etc. It can be called non-existent in as much as it lacks the substance (nature) of others. It is external (when one views] its dura. ble snbstanc; non-external however, [when viewed purely] from the gain and loss of its modifications (16). AkuMcanaprasArAbhyAM, aghAtebhyaH tanupramaH / samuddhAtaH pradezaH syAt sa ca sarvagato mataH / / 17 / / Because of expansion and contraction--which do not however destroy it-the soul is said to be of the same measure as its body. However the same soul can be called "omnipresent" when it performs the act of "bursting forth" (Samudghata) and extends itself throughout the universe [in order to thin out the karmic matter of the "nondestructive' type (i.e. ther , Vedaniya Karma)] (17). kartA svaparyAyeNa syAt akartA para paryAyaH / bhoktA pratyAtmasaMprIteH, abhoktA karaNAsrayAt // 18 // The soul is the agent only of its own modifications. It is not the agent of the states of other existents. It can be called "the enjoyer" to the extent that it attaches itself to its own body and senses but it is not the enjoyer [if one perceives the fact that] it is not truly supported by the sense organs (18). svasaMvedanabodhena, vyakto'sau kathito jinaH / avyaktaH parabodhena, grAhyo grAhako'pyataH // 19 // The Jinas have declared that the soul is "experienced" only in reference to self-cognition but the same soul can be called "beyond experience" when it becomes the object of others' cognition. For the very same reasons the soul is also described as the cognizer and the cognized (19). ityanekAntarUpo'sau, dharma revaMvidhaH pdaiH| jJAtabhyo'na tazaktibhyo, svabhAvAdapi yogibhiH // 20 // .....
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________________ 402 10 jaganmohanalAla zAstrI sAdhuvAda grantha Thus the soul indeed is characterized by a manifold nature and it is to be known by (such apparently contradictory] expressions. By the yogins, however, the soul can be known in its own nature [endowed] with its infinite qualities (20). nayapramANabhaMgibhiH sustham etanmataM bhavet / nayA syuH tvaMzagAstatra, pramANe sakalArthage // 21 // Through the method of applying the partial and comprehensive means of knowledge [the manifoldness of the soul] is well established. The nayas apprehend only portions of e two pramanas, [namely the direct and indirect perceptions) apprehend the totality of knowables (21). bhUtAbhUtanayo mukhyo dravyaparyAyadezanAt / tadbhadA naigamAdayaH syuH antabhedastathApare // 22 // The nayas are primarily two-fold referring to the real and the relative, namely, the substantial and the modificational aspects. These are further divided as naigama-naya, etc. and each of these is further subdivided (22). pratyakSaM spaSTa nirbhAsaM, parokSaM vizadetarama / tata pramANaM vistajjJaH svaparAthaM vinizcayAta // 23 / / The direct perception (i. e. the omniscient perception) is that which is clear and without blemish. The indirect perception (namely that which is mediated by mind and the senses) is partly clear and partly unclear. Both these are called valid means of knowledge by the wise since they determine the objects inclusive of the self and others (23). syAdasti-nAsti yuga syAt avaktavyaM ca tat traya / saptabhaMgI nayavastu dravyArthika purassaraH // 24 // The object of knowledge is approached by the seven-fold viewpoints expressed as exists, does not exist, both, inexpressible, and the three combinations thereof, all statements qualified by the term syat in some sense). These seven statements will proceed (with having| in view seit her) the substance for the modes) (24). nilezya nirguNasthAnaM, sat-cit-jJAna-sukhAtmaka / AtyaMtika avasthAnaM, sa mokSo'tra yadAtmanaH // 25 // The emanicipation of the soul is that state when the soul becomes free from karmic "colouration", transcends the [fourteen]s stages of the progress towards perfection, becomes the embodiment of pure being, pure consciousness, infinite knowledge and bliss and endures there eternally (25). daga-jJAna vatti mohAkhya vighnA vidyodarAnvayaH / karmANi dravyamukhyAni, kSayazcaSAmaso bhavet / / 26 / /
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________________ kanakasena kA svataMvacanAmata 403 The emancipation takes place when there is the total annihilation of nescience (avidya) which is also known as the major karmic matter, the obscurer of perception and knowledge and the producer of delusion and obstruction (26). niSkiSTakAlakaM svarNa tat syAt agnivishesstH| tathA rAgakSayAt eSaH kramAt bhavati nirmalaH // 27 // Just as a piece of gold by coming into contact with a special kind of fire can become free from all dirt, similarly the soul gradually becomes free from [karmic) dirt by the destruction of attachment (27). bAhyAMtaragasAmagre paramAtmani bhAvanAM / yo'bhyudeti AtmanaH samyak (tat) samyagadarzanaM mataM // 28 // The true insight is that which arises in the soul when there is the contemplation of the true self in the presence of the totality of the internal and the external efficient causes (28). svaparicchittipurANaM yat, tat praticchittikAraNa / jyotiH pradIpavat bhAti, samyaga jJAnaM tadIritaM // 2 // The right knowledge is said to be that which shines like flame and is the immediate cause of perceiving the objects as well as discriminating between the self and non-self (29). tatparyAyasthiratvaM vA svAsthyaM vA cittavRttiSu / sarvAvasthAsa mAdhyasthya tad vatta atha vA smRtam / / 30 / / The pure conduct is described as that which is firmness in that state [of discrimination), - . the complete stillness of all operations of the mind and the equanimity in all states (30). etat tritayaM evAsya hetuH samuditaM bhavet / / nAnyat kalpitaM anyaH yadvAdibhiH yuktibAdhitaM // 31 // Only the combination of these three may be considered the proper means of [attaining) this femancipation) and not those imagined by the disputants whose arguments are opposed to reasoning (31). itthaM svataMtravacanAmRtaM Apibanti svAtma sthiteH kanakasenamukhendu sUtam ye jihvayA zrutipute (tri) yugena bhavyA: tejarAmarapadaM sapadi zrayanti // 32 // These are the immortal words on the free soul coming from the moon-like mouth of Kanakasena [the poet], well established in his own self. Those devout souls, who with body, speech and mind recieve this ambrosia of words through their cars and taste it with their tongue [i. e. listen to it and repeat it] surely will instantly attain to the state free from decay and death (32). ||iti svataMtravacanAmRtaM smaapt| Thus is Completed the Immortal Sayings on the Free Soul.