PURE THOUGHT ACTIVITY (Shuddha Bhava)
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 realised.
39. (From the real of view), there are in
the soul, no stages, (impure) thought-activities Vibhava Swabhava Sthana,
neither there are 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 molucular
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, (Kshayika Bhava), nor the degree of
destructive subsidential thought-activities (Kshay opashamic Bhava), nor the
grades of operative thought activities (Audayika Bhava), nor the degrees of
subsidential thought activities (Aupashamika 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 (Kula),
nuclei (yoni), soul-classes (Jiva Samasa) and soul quests (Margana).
43. Soul (is) turmoil-less, bodyless;
fearless, independent and faultless; without attachment, free from the
activities (of mind, body and speech), devoid of delusion and free from
44. Soul (is) possessionless, free from
attachment, blemishless, devoid of all defects, desireless, angerless,
prideless (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
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
50. All the aforesaid conditions relate
either to foreign substances or foreign modifications; hence (they) should be
renounced. Internal principle, is one's own substance, i.e., soul. (It only)
should be realised.
51. Conviction (in things ascertained as
they are) alone without (any) perverse motive (is) right belief, (Samyak
Darshana), (Knowledge) free from doubt, (Samshaya), perversity (Vimoha) and
vaccilation (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