Luppanti bahuso mudha,
samsarammi anantae. (588)
All persons who are ignorant
suffer misery; most of those who are foolish will remain confounded in this
endless mundane existence. (588)
Samikkha pamdie tamha,
Appana saccamesejja, mettim
bhuesu kappae. (589)
Therefore, a wise person,
considering that most of the ways of living result in entanglements of
(mundane) existence, should search for truth with (the aid of) his own soul
and develop affection towards all living beings. (589)
Taccam taha paramattham,
davvasahavam taheva paramaparam.
Dheyam suddham paramam,
eyattha humti abhihana. (590)
Truth, emancipation, the
nature of substance, the highest reality, the supreme pure goal, all these
words convey the same meaning. (590)
Jiva'jiva ya bandho ya,
punnam pava'savo taha.
Samvaro nijjara mokkho,
samtee tahiya nava. (591)
Soul, non-soul, Karmic
bondage, merit, demerit, karmic-influx, stoppage of influx, release (from
Karmas) and liberation, these constitute the nine fundamental principles.
Jivamaruvim karim, bhoyam ca
sayassa kammassa. (592)
A soul is characterised by
consciousness; is enternal, immortal, different from the body (in which it
is embodied), formless, an agnet, and the door and enjoyer of his own Karmas
(i.e., fruits of his actions). (592)
hidapariyammam ca ahidabhiruttam.
Jassa na vijjadi niccam, tam
samana vimti ajjivam. (593)
The Jinas call that an ajiva
(i.e., non-soul) which invariably does not have any knowledge of pleasure or
pain, does not know what is beneficial and does not have any fear of what is
Ajjivo puna neo, puggala
dhammo adhamma ayasam.
Kalo puggala mutto,
ruvadiguno amutti sesa du. (594)
Ajiva should again be known
(to be of five kinds): matter (pudgala), motion (dharma) rest (adharma),
space (akasa) and time (kala): matter has form as it has the attributes of
colour etc., the rest of them are verily formless. (594)
amuttabhava, amuttabhava vi ya hoi nicco.
bandho, samsaraheum ca vayanti bandham. (595)
The soul is not perceptible
to the senses as it has no corporal form; it is enternal since it has no
corporal form; due to internal activities like the passions, Karma binds the
soul; and it is said that bondage is the cause of mundane existence. (595)
Ratto bamdhadi kammam,
muccadi kammehim ragarahidappa.
Eso bamdhasamaso, jivanam
jana nicchayado. (596)
Attachment binds the soul
(with Karmas); a soul which is free from attachments becomes liberated from
Karmas. Know that this surely is briefly (the nature of) the Karmic bondage
of souls. (596)
Tamha nivvudikamo, ragam
savvattha kunadi ma kimci.
So tena vidarago, bhaviyo
bhavasayaram taradi. (597)
Therefore, it is desirable to
renounce the attachments; do not do anything at any time that brings about
an attachment even to the slightest degree; it is due to this that a soul
conquers all attachments and crosses over the ocean of worldly existence.
Kammam punnam pavam, heu
tesim ca homti sacchidara.
tivvakasaya asaccha hu. (598)
Karma is the cause of merit (punya)
and demerit (papa); auspicious thoughts give rise to merit while
inauspicious thoughts to demerit. Those who are possessed of subdued
passions have clean (mental states); those with intense passions will have
unclean (mental states). (598)
Savvattha vi piyavayanam,
duvvayane dujjane vi khamakaranan.
mamdakasayana ditthamta. (599)
Always speak words which are
dear (to others), even those wicked men who use harsh words ought to be
forgiven; one must take the best from all people, these are illustrative of
persons possessed of subdued passions. (599)
pujjesu vi dosagahana-silattam.
Veradharanam ca suiram,
tivvakasayana limgani. (600)
Praising oneself, picking up
faults even with those who are worthy of worship and maintaining inimical
attitude for a pretty long time, these are the characteristics of persons
possessed of intense passions. (600)
imdiyavasao karei kammaim.
tivihena karanenam. (601)
A person, having lost his
self-awareness due to attachment and aversion, remains enslaved by the
senses. His doors of karmic influx being open, he commits Karmas
continuously through three fold means, i. e., mind, body and speech. (601)
Jaha Navai vinaso, chiddehi
jalam uyahimajjhe. (602)
There is a continuous inflow
of the Karmas through the doors of influx, i. e., violence etc., just as a
boat with holes sinks in the sea due to the inflow of water, so does the
Manasa vaya kayena, ka vi
Jivassa-ppaniogo, jogo tti
jinehim niddittho. (603)
(Yogas are also the doors of
Karmic influx). The vibrations in the soul through the activities of mind,
body and the speech are known as Yoga. So say the Jinas. (603)