Kanaksen ka Swatantrya Vachanamrut

Author(s): Padmanabh S Jaini
Publisher: Z_Jaganmohanlal_Pandit_Sadhuwad_Granth_012026.pdf

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कनकमेन का स्वतंत्रवचनामत
३९९
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).
]
सति धमिणि तद्धर्माः चिन्त्यते
विबुधे रिह भोभावे ततः कस्य मोक्षः स्वात् 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 । पादर्शनादिभ्योऽनावि
सनातनः ||४||
शुद्धः
[The atmavādin 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 ).
स निर्लेपः कथं
सौख्य स्मारक्रोधादिकारणात् ।
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).
ईश्वराभावतस्तस्मिन्
न तद्वत्वं प्रसिद्धपति । साधना सभवात् सोऽपि ब्रूते 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 एवं तत् प्रत्यभिज्ञादि माधकात् ।।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 । "सभवात् ॥८॥
बुचेति
अर्पेति
(?)
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 ).