PRECEPTS ON THE PATH OF LIBERATION
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 path 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 vigilance, 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.
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 other 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 perfor-mances undertaken by one in one‘s earlier births. Having realized that four things (viz.human birth, listening to scriptures, having faith in scriptures, appropriate practical endeavour) are difficult to at-tain, one observes self-restraint and having annihilated one‘s past karmans through penance, one becomes for ever a soul emancipated. (206 & 207)