Jaganmohanlal Pandita Sadhuwad Granth

Author(s): Sudarshanlal Jain
Publisher: Jaganmohanlal Shastri Sadhuwad Samiti Jabalpur

Page 548

कनकसेन का स्वतत्रवचनामत ३९९
There is the atta inment 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).
सति धर्मिणि तद्धर्माः चिन्त्यते विबुधरिह ।
भोक्तभावे ततः कस्य मोक्षः स्यात् इति नास्तिकः ।।३।। Here the nihilist [the Cārvāka] 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).
अस्ति आत्मा चेतनो द्रष्टा पृथ्व्यादेरनन्वयात् ।
पिशाचदर्शनादिभ्योऽनादि शुद्धः सनातनः ॥४॥ [The atmavadin says] : There is a soul. He is sentient and being the perceiver cannon: 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).
स निर्लेपः कथं सौख्य-स्मार-क्रोधादिकारणात ।
देह एवादि हेतुभ्यः कर्ता, भोक्ता च नेश्वरः ॥५॥ 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).
ईश्वराभाव तस्तस्मिन् न तद्वत्वं प्रसिद्धयति ।
साधना सभवात् सोऽपि ब्रते योगमतिष्टिकृत् ॥६॥ 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).
सत्वात् क्षणिक एवासौ तत्फलं कस्य जायते।
___ अपि दुर्ग्रहीत एवैतत् प्रत्यभिज्ञादि बाधकात् ॥७॥ 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).
श्रुतप्रामाण्यतः कर्म क्रियते हिंसादिना युतं ।
वृथेति अति (?) न..........."सभवात् ॥६॥ 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).