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DHALA
3
1. The (Spiritual well-being of the soul lies in (the attainment of) bliss. The bliss is the state of the soul free from disquiet. There is no disquiet in (the state of) liberation. Therefore, one should place oneself on the way of liberation. Therefore, one should place oneself on the way of liberation. The way to liberation consists of right faith, right knowledge and right conduct, and it has been considered in its two aspects. That which is the actual path is the path of liberation from the real point of view, and that which is the cause (of the real one) is the path from the practical points of view. 1.
2. The inclination (and belief) that self (or soul) is different from all other substances is the right faith, knowing of the identity of one's delft is the accomplishment of right knowledge and to remain absorbed and firm in one's self is the right conduct. Now listen to the path of liberation from the practical point of view, which is the cause of the other i.e. the real point of view. 2.
3. To believe in Jiva or soul, non-soul, influx (of karmas), bondage (of karmas), check of the influx, shedding (of the karmas) and liberation, as described by Lord Jina is right faith from the practical point of view. I (author) am going to describe them. Hearing them in their universal and particular aspects strengthen the faith in your minds. 3.
4. With a point of view of spiritual development, the soul or Jiva has been conceived in its three states i.e. as Bahiratma (soul turned outward), as Antaratma (soul turned inward) and Paramatma (soul that has attained the highest spiritual development). One that body and soul as one is the deluded Bahiratma. The soul turned inward Antaratma-possesses right knowledge and is of three kinds i.e. the excellent (Uttama), the middling (madhyama) and the low (jaghanya). The saints who do not have the two kinds of possession i.e. the internal or psychological and the external or worldly ones, who are busy with pure thought activity and who are absorbed in self-meditation are the excellent (Uttama) souls.
4.
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5. The house holders who observe the partial vows and the homeless saints (of a lower grade) belong to the madding class of the souls turned inward. The low (jaghanya) are those souls, which have right faith but are vowels. All these three are the traders of the path to liberation. Then come the souls that have attained the highest spiritual development and are of two kinds i.e. with the body. Among them, those that have destroyed the destructive kind of karmas are the revered Arhantas are Parmatmas (Gods) with body; they have attained the power of perceiving the world (loka) and beyond the world
(aloka).5
6. The liberated great souls are gods without body, have (perfect) knowledge (as if) as their bodies, have completely washed off the dirt of karmas (from them), are free from all blemishes and enjoy infinite bliss. Realizing the state of the souls turned outward as worth renouncing attain the state of souls turned inward. Mediate incessantly over the highest soul (Parmatma), so that you may attain bliss. 6.
7.That which is not possessed of consciousness (as its quality) is ajive or the antithesis of jiva. It is of five kinds. (Under ajiva) matter is that which possesses colour of five kinds, taste of five kinds, smell of two kinds and touch of eight kinds. The substance of dharma (medium of motion) is that which assists motion of soul and matter. It is immaterial. The substance of Aaharma(medium of rest) assists the state of rest (in respect of souls and matter). Lord Jinendra has described it as immaterial. 7.
8. Know that to be Space or Akasa, which accommodates all the substances. Comprehend that to be real Kala or time, which helps continuity or the being (of all the entities), night and day etc. are mode of time from the practical point of view. The non-soul is described like this. Now listen to the principle of influx or Asrava, which is identical with the vibrations (of the soul-units) through mind, speech and body. The principle of Asrava also implies thought activities consequent upon wrong faith, vowlessness, passions and indolence. 8.
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9. These very entities (as enumerated in previous verses) are the causes of suffering for the soul, and for this reason they should be given up. The union of the soul with Karmas is bondage. One should never make preparations for bondage. To check the inflow of Karmas by subsiding passions and controlling the senses is the principle of samvara or check of inflow. It should always be resorted to. To shake off the Karmas with the force of penance is the (next) principle of nirjara or shedding off Karmas. It is always to be practiced. 9.
10.The state completely free from the Karmas is the Moksa liberation. It is permanent and blissful. To entertain a faith in the (seven) principles in this way is the right belief from the practical point of view. Also reckon (a belief in) lord Jinendra, the possessionless preceptors and the compassionate religion (as essence) as the causes of right faith. This right faith is to be attained along with its eight limbs. 10.
11. (In order to attain right faith) one should avoid the eight prides, keep off three follies and cut association with six places of irreligion. (Also) one should engage his mind with thoughts like the fear of the world without the eight blemishes such as doubt etc. Now I (author) shall describe the eight limbs and twenty-five blemishes (of right faith). How can a thing be given up or accepted without knowing its merits and demerits? (Hence, its knowledge is necessary). 11.
12. Now not to entertain doubt the Word of Jinendra (is the first limb of right faith). To curb the desire for worldly pleasures (is the second limb). Not to feel disgust at the sight of the unclean bodies of saints (is the third limb). To discriminate between (true) principles and the false principles (is the fourth limb). Not to publicise one's merits and demerits of others and thus to propagate the religion of the soul (is the fifth limb). To re-establish oneself and others when they deviate (the path of) religion on account desire, passions etc. (is the sixth limb). 12.
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13. To love a man of religion as the cow loves her calf (is the seventh limb). To glorify the religion of jina (or the religion of self) (is the limb). The opposite of these virtues (limbs) are the eight blemishes, they are to be incessantly destroyed. If one's father or maternal uncle happens to be a king, one should not entertain pride (on account of them). One should not have pride (of handsome appearance), pride of knowledge, pride of wealth and pride of power. 13.
14. If one does not take pride in (one's) austerities and (his) lordship, one can know one's self. If one entertains these prides, one pollutes (his) right faith with eight blemishes. A right believer never praises the false preceptor, the false divinity and the false religion, and also their followers. He never pays (his) salutations to false teachers who are devoid of (a faith in) Lord Jina and this word. 14.
15. The wise who cherish right faith without blemishes and with virtues are worshipped (honored ) by the Lord of goods, thought they do not have even an iota of restraint on account of (the operation of) the conduct-deluding karma. They are (simple) householders, but are not engrossed, but are not engrossed in the house (activities concerned with the house) in the same manner as the louts, thought in water, remains different from (untouched by) water, as the false (love) of a prostitute (for her customers) and as gold, thought thrown in mud, remains free from filth.15.
16. A right believer is not reborn, in six earths of the hells (out of seven) leaving the first, as a stellar, as a peripatetic and as a residential god, as a hermaphrodite, as a female, as an immobile organism and as a subhuman organism with two, three or four senses. In the three worlds, and three times nothing can be found as bliss yielding as the right faith. This right faith is the root of entire religion (or religious life), all activities (performed) in its absence brew suffering. 16.
17. Right faith is the first step of (leading to) the palace of final emancipation. In its absence, knowledge and conduct do not earn (the quality of) rightness. This right faith is to be acquired by the lacerable and holy ones. Oh prudent Daulat Ram! Under-stand, listen and be conscious; do not waste (your) time vainly; it is difficult to get this human life again, if you do not earn right faith. 17.
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