Socca janai
kallanam, socca janai pavagam
Ubhayam pi
janae socca, jam cheyam tam samayare. (245)
After listening
to scriptures, a person comes to know what is good and what is sinful,
having thus known through listening one ought to perform what leads to
welfare. (245)
Nana nattie
puno, damsanatavaniyamasamjame thicca.
Viharai
visujjhamano, javajjivam pi nikkampo. (246)
Again, under
the influence of his (scriptural) knowledge, he becomes firm in his faith,
meditation, observance of vows and self-restraint, and lives a life of
purity throughout his lifetime without any wavering. (246)
Jaha jaha
suyamogahai, aisayarasapasarasamjuyamapuvvam.
Taha taha
palhai muni, navanavasamvegasamddhao. (247)
As a monk
continues to master the scriptures with extra-ordinary devotion and
unbounded interest, he experiences supreme bliss with renewed taith
accompanied by dispassion. (247)
Sui jaha
sasutta, na nassai kayavarammi padia vi.
Jivo vi taha
sasutto, na nassai gao vi samsare. (248)
A needle with a
thread (in it) does not get lost even when it falls in a heap of rubbish,
so a person endowed with scriptureal knowledge does not lose his self,
even if involved in transmigratory cycle. (248)
Sammattarayanabhattha, jananta bahuvihaim satthaim.
Arahanavirahiya,
bhamamti tattheva tattheva. (249)
Those who have
renounced the jewel of right faith will continue to wander in different
states of mundane existence, as they are devoid of proper devotions to
virtuous qualities, even though they may be knowing the various
scriptures. (249)
paramanumittayam pi hu, rayadinam tu vijjade jassa.
Na vi so janadi,
appanayam tu savvagamadharo vi.
Appanamayanamto,
anappayam cavi so ayanamto.
Kaha hodi
sammaditthi, jivajive ayanamto. (250 & 251)
A person, who
has in him even an iota of attachment, though he may be knowing all the
scriptures, will not understand the nature of the soul, He who does not
know the (nature of) soul, will not know the non-soul also. How can a
person not knowing the soul and the non-soul, become a person having right
faith? (250 & 251)
Jena taccam
vibujjhejja, jena cittam nirujjhadi.
Jena atta
visujjhejja, tam nanam jinasasane. (252)
According to
the teachings of Jina, knowledge is that which helps to understand the
truth, controls the mind and purifies the soul. (252)
Jena raga
virajjejja, jena seesu rajjadi.
Jena mitti
pabhavejja, tam nanam jinasasane. (253)
According to
the teachings of Jina, it is through knowledge that ties of attachment are
severed, attraction towards auspiciousness is developed and the feelings
of friendship are strengthened. (253)
Jo passadi
appanam, abaddhaputtham anannamavisesam.
Apadesasuttamajjham, passadi jinasasanam savvam. (254)
He only knows
the whole doctrine of Jina, who knows the soul, unbound by karmic matter,
different from everything else, devoid of all particularities and well
described in the scriptures. (254)
Jo appanam
janadi, asui-sariradu taccado bhinnam.
Janaga-ruva-saruvam, so sattham janade savvam. (255)
He who knows
that the self is wholly different from an impure body and possesses
cognizership as its own form knows the entire body of scriptures. (255)
Suddham tu
viyanamto, suddham cevappayam lahai jivo.
Janamto du
asuddham, asuddhamevappayam lahai. (256)
One who knows
soul as pure oneself attains a pure self. But who contemplates the soul as
having impure nature becomes himself impure. (256)
Je
ajjhattham janai, se bahiya janai.
Je bahiya janai,
se ajjhattham janai. (257)
He who knows the internal, knows the external and he who knows the
external, knows the internal. (257)
Je egam
janai, se savvam janai.
Je savvam janai,
se egam janai. (258)
He who knows
the one (the self) knows everything else; he who knows all things, knows
the one (the self). (258)
Edamhi rado
niccam, samtuttho hohi niccamedamhi.
Edena hohi
titto, hohidi tuha uttamam sokkham. (259)
Be you always
engrossed in pure knowledge; be you ever satisfied in it, be contented
with it; you will get supreme happiness therefrom. (259)
Jo janadi
arahamtam, davvattagunattapajjayattehim.
So janadi
appanam, moho khalu jadi tassa layam. (260)
He who knows
the Arhat from the view-points of substance, attributes and modifications,
knows also the pure soul; his delusion will surely come to an end. (260)
Laddhunam
nihim ekko, tassa phalam anuhavei sujanattem.
Taha nani
nananihim, bhumjei, caittu paratattim. (261)
Just as one
getting hold of a treasure consumes it in a gentlemanly fashion, similarly
the wise man, getting hold of the treasure of knowledge, enjoys it
ignoring all pleasure derived from anything else. (261)
