Maggo
maggaphalam ti ya, duviham jinasasane samakkhadam.
Maggo khalu
sammattam maggaphalam hoi nivvanam. (192)
"The path" and
the "result of (follwing) the path" these two things have been proclaimed
in the discipline preached by the Jinas. Really `right faith' is the path
and liberation is the result. (192)
Damsanananacarittani, mokkhamaggo tti sevidavvani.
Sadhuhi idam
bhanidam, tehim du bandho va mokkho va. (193)
The faith, the
knowledge and the conduct together constitute the path of liberation; this
is the pathe to be followed. The saints have said that if it is followed
in the right way it will lead to liberation and otherwise it will lead to
bondage. (193)
Annanado
nani, jadi mannadi suddhasampaogado.
Aavadi tti
dukkhamokkham, parasamayarado havadi jivo. (194)
If a wise
person ignorantly considers that by doing pure (i.e., religious)
performance he will be free from sorrow then he is the follower of an
alien view, i.e., wrong faith. (194)
Avdasamidiguttio, silatavam jinavarehi pannattam.
Kuvvanto vi
abhavvo, annani micchaditthi du. 195)
An abhavya Jiva
(a soul inherently incapable of attaining liberation), even if he observes
the five vows, the five types of vigilence, the three fold self-control,
the code of morality and the various modes of austerities as laid down by
the Jina, lacks right understanding and possesses wrong faith. (195)
Nicchayavavaharasaruvam, jo rayanattayam na janai so.
Je kirai tam
miccha-ruvam savvam jinuddittham. (196)
It is preached
by the Jina that all the actions of a person who does not know the three
jewels from the empirical and real points of view, are wrong. (196)
Saddahadi ya
pattedi ya, rocedi ya taha puno ya phasedi.
Dhammam
bhoganimittam, na du so kammakkhayanimittam. (197)
An abhavya Jiva,
even if he develops faith in the religion, has confidence in it has a
liking for it and performs it, does all this for the sake of attaining
some worldly enjoyment and not for the sake of annihilating his karmas.
(197)
Suhaparinamo
punnam, asuho pava tti bhaniyamannesu.
Parinamo
nanagado, dukkhakkhayakaranam samaye. (198)
An auspicious
disposition towards worldly gain secures merit (punya) while an
inauspicious disposition towards worldly gain acquires sin (papa) but one,
who remains undisturbed by alien things and enjoys one's own pure nature,
can put an end to one's misery. (198)
Punnam pi jo
samicchadi, samsaro tena ighido hodi.
Punnam
sugaihedum, punnakhaeneva nivvanam. (199)
He who aspires
for merit, i.e. worldly well being, aspires for life in this mundane
world; merit (punya) is capable of securing a pleasant state of existence;
but it is cessation of merits (punya Karma) only that leads to liberation.
(199)
Kammamasuham
kusilam, suhakammam cavi jana va susilam.
Kaha tam hodi
susilam, jam samsaram pavesedi. (200)
Know that an
inauspicious Karma (results in) misery while an auspicious Karma in
(worldly) happiness; but how can it be said that auspicious Karma results
in happiness when it leads to mundane existence? (200)
Sovanniyam
pi niyalam, bandhadi kalayasam pi jaha purisam.
Bandhadi evam
jivam, suhamasuham va kadam kammam. (201)
Just as fetter whether made of iron or gold binds a person similarly Karma
whether auspicious (punya) or inauspicious (Papa) binds the soul. (201)
Tamha du
kusilehim ya, rayam ma kunah ma va samsaggam.
Sahino hi
vinaso, kusilasamsaggarayena. (202)
Therefore, do
not develop attachment for or association with either of them. One loses
one's freedom by attachment to or association with what is evil. (202)
Varam
vayatavehi saggo, ma dukkham hou nirai iyarehim.
Chayatavatthiyanam, labbhai bohi na bhavvanua. (203)
Though it is
better to attain heaven by observing vows and penances than to suffer
misery in hell by doing evil. There is great difference between one who
stands in shade and the ohter standing in the sun. (203)
Khayaramaramanuya-karanjali-malahim ca santhuya viula.
Cakkahararayalacchi, labbhai bohi na bhavvanua. (204)
Through merit (punya
karma) one may attain cakravarti-hood (i.e. supreme kingship) where great
honour is bestowed on one by the Vidyadharas (demigods), gods and men
through praising with folded hands and offering of garlands, but certainly
he will not attain the right understanding braised by a bhavya (i.e., soul
fit for salvation) (204)
Tattha
thicca jahathanam, jakkha aukkhae cuya.
Uventi manusam
jonim, sedasamge'bhijayae. (205)
The men of
merit (punyatma) after enjoying his divine status in heaven at the end of
his life span will be born as a human being with ten types of worldly
enjoyment. (205)
Bhocca
manussae bhoe, appadiruve ahauyam.
Puvvam
visuddhasaddhamme, kevalam bohi bujjhiya.
Caurangam
dullajham matta, samjamam padivajjiya.
Tavasa
dhuyakammamse, siddhe havai sasae. (206 & 207)
After having
experienced for the entire life incomparable enjoyments appropriate to
human beings one attains the ritght-understanding that leads to
emancipation on account of the religious performances undertaken by one in
one's earlier births. Having realized that four things (viz.human birth,
listening to scriptures, having faith in scriptures, approprate practical
endeavour) are difficult to attain, one observes self-restraint and having
annihilated one's past karmans through penance, one becomes for ever a
soul emancipated. (206 & 207)
