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38. The external
principles, soul, etc., should be renounced. One's own soul,
absolutely free from all the attributes and modifications, caused by
the impurity of Karmas should be realized.
39. (From the real point of view), there are in the
soul, no stages of (impure) thought-activities Vibhava Svabhava
Sthan, neither there are there degrees of regard and disregard, nor
grades of feelings of pleasure, nor degrees of the feelings of pain.
40. In soul, there are no stages of duration bondage,
(Sthiti Bandha Sthana); neither (there are) the stages of Karmic
nature (Prakriti Sthana); nor (are) the degrees of the molecular
bondage (Pradesha Sthana) nor are the grades of fruition (bondage) (Anubhaga
Sthana), nor are the degrees of operation of Karmas (Udaya Sthana).
41. (In soul there are) neither the stages of
destructive thought-activities, (Kshayaka Bhava), nor the degree of
destructive subsidential thought-activities (Kshaya-Opashamic Bhava),
nor the grades of operative thought activities (Audayika Bhava), nor
the degrees of subsidential thought activities (Aupashaika Bhava).
42. In soul (there is) neither wandering in the four
conditions of life (gati), nor (are there) birth, old age, death,
disease, and sorrow, nor are there the stages of bodily materials is
(Kula), nuclei (yoni), soul-classes (Jiva Samasa) and soul quests (Margana).
43. Soul (is) turmoil less, bodiless, fearless,
independent and faultless; without attachment, free from the
activities (of mind, body and speech), devoid of delusion and free
from ignorance.
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44. Soul (is)
possession less, free from attachment, blemish less, devoid of all
defects, desire less, anger less, pride less (and) without lust.
45. Colour, taste, smell, touch, conditions of, female, male,
and common-sex inclinations, etc., (six kinds of bodily), figures,
(and six kinds of) skeletons; all these are not found in the soul.
46. Know the soul to be, devoid of taste, colour and smell,
not cognizable (by the senses), possessed of the attribute of
consciousness soundless, incomprehensible by any outward sign and
one having no describable form.
47. Just as liberated souls (are) free from oldness, death
and birth, and are crowned with the eight attributes; so (are)
mundane souls (from the pure real point of view.)
48. Just as liberated souls, residing at the top-most of the
universe are bodiless, indestructible, independent of senses, free
from (karmic) filth, and pure, so the mundane souls (also) should be
considered (from the pure real point of view.)
49. From the practical point of view, all mundane souls have
been described as possessing all the aforesaid conditions; but from
the pure, real point of view, they also (are) of the same nature as
liberated souls. |
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50. All the aforesaid
conditions relate to either foreign substance or foreign
modifications; hence (they) should be renounced. Internal principle
is one's own substance, i, e., and soul. (It only) should be
realised.
51. Conviction (in things ascertained as they are)
alone without (any) perverse motive (is) right belief, (Samyaka
Darshana). (Knowledge) free from doubt, (Samshaya), perversity (Vimoha)
and vacillation (vibhrama) is right knowledge (Samyak Jnana).
52. Conviction, from wavering (Chala), impurity (Mala),
and non-steadfastness (Agarha) alone (is) right belief. Correct
understanding (Adhigama) of what principles are worth renouncing and
what are worth realising, (is) right knowledge.
53. The external causes of right belief are the Jain
scriptures and the persons, who know them; while the destruction,
etc., of right-belief-deluding Karma are said to be the internal
causes.
54. Listen, (Just as) Right Belief and Right knowledge
are the (causes of) liberation, (so) is Right Conduct. Therefore, I
shall describe Right Conduct from (both) the real and the practical
points of view.
55. Right conduct from the practical point of view, is
to practice austerities from the practical stand-point, while Right
Conduct from the real point of view is to observe austerities from
the real stand-point.
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