Real Independence (Nishchaya Avashvaka)
141. He, who does not depend upon others, is said to perform independent action. (This action itself) is capable of destroying karmas, and, so, it has been described as the path of liberation.
142. He, who does not depend (upon others) called avasha (Independent). The action of an Avasha should be known to be Avashyaka (Independent action). This is the reason, the way and the Ideal, i.e.,) liberation from material bodies. It is the derivation (Nirukti) (of the word avashyaka).
143. A saint, who engages himself in evil thought-activities, and depends upon other (objects,) does not therefore possess the distinctive feature of Independent Action.
144. A saint who engages himself in good thought-activities, also depends upon other (objects) and therefore, his action (too) does not possess the feature of independence.
145. Even he, who meditates upon the attributes and the modifications of substances, is not independent, such has been said by the saints, who are free from the darkness of delusion.
146.He, who having given up foreign thought activities realises his soul as full of pure attributes, depends upon himself alone. His action only is said to be Independent Action.
147. If you want independence, fix your steadfast thought-activities in (the realisation of your own soul’s nature; it is only through this, that the quality (Samayika) can be fully developed in a soul).
148. A saint, who is devoid of independence, falls off the Right conduct. Therefore, one should pursue independence in proper order as said before.
149. A saint occupied with independent actions, is (called), “internal Soul” (Antaratma), while he, who is devoid of independent action is (known as) “External Soul” (Bahiratma).
150. He, who devotes himself only to the uttering or muttering of words is called the Bahiratma (External Soul): but he, who does not restrict himself only to the uttering of words, is said to be the Antaratma (Internal Soul).
151. He, who is absorbed in righteous and pure concentrations, is the Antaratma; while a saint, who is devoid of such concentration, would be known as the Bahiratma.
152. The saint, alone, who following the real Right Conduct (occupies himself) in his (essential) duties, such as (real) repentance, etc., remains steadfast in the observance of the passionless conduct, (Vitaraga Charitra).
153. Doing repentance by mere words, practising renunciation and observing vows, only by recitation and making confession by speech alone, should all be known as included in the study of scriptures (Swadhyaya).
154. If you have the capacity of practising repentance, etc., in the form of self-concentration, then do practise as such; and if you are not capable of doing it, then you should have at least, firm belief in that.
155. Having well examined Pratikramana etc. From the scriptures expounded by Jina and having observed silence, a Yogi should alays see that his own purpose is served.
156. There are various kinds of (mundane) souls, karmic bondages are of multifarious varieties, and Labdhis (Acquisitions of knowledge, etc.) are of different kinds. Therefore, one whould avoid entering (mere) verbal controversies with one’s own co-religionists or those professing other faith.
157. Just as a person getting hold of some treasure, enjoys its fruits in his own native place; similarly a right knower giving up the groups of all foreign objects, enjoys the treature of self-knowledge.
158. All ancient great men, by having thus practised (Avashyaka-Independent Action) and passing through the spiritual stages of “Perfect vow” (Apramatta Virata), etc., have become Omniscients).