Uttamagunana
dhamam, savvadavvana uttamam davvam.
Taccana param
taccam, jivam janeha nicchauyado. (177)
Know for
certain that the soul is the home of excellent virtues, the best among the
substances and the highest reality among the realities. (177)
Jiva havanti
tiviha, bahirappa taha ya antarappa ya.
Paramappa vi ya
duviha, arahamta taha ya siddha ya. (178)
The Jivas
(souls) are of three kinds: (1) the extrovert soul, (2) the introvert soul
and (3) the supreme soul. The supreme soul are of two kinds: (i) the
Arhats (the worthy souls) and (ii) the Siddhas (the liberated). (178)
Akkhani
bahirappa, amtarappa hu appasamkappo.
Kamakalmka-vimukko, paramappa bhannae devo. (179)
He, who is led
by his senses is extrovert or Bahiratma and he who exercises self
discretion (i.e. not guided by external factors) is introvet or Antaratma.
The self who is liberated from the pollution of the Karmas is paramatma.
(179)
Sasarira
arahamta, kevalananena muniya-sayalattha.
Nanasarira
siddha, savvuttama-sukkha-sampatta. (180)
The Arhats are
those who know all the objects by their Omniscience and have human bodies,
the Siddhas are those who are encdowed with the highest bliss and
possessed of a body in the form of knowledge. (180)
Aruhavi
antarappa, bahirappo chandiuna tivihena.
Jhaijjai
paramappa, uvaittham, Jinavarindehim. (181)
Lord Jinesvara
has said "relinquishing the extrovert attitude by uyour mind, speech and
body realise the antaratma and contemplate on the supreme soul (paramatma)".
(181)
Caugaibhavasambhamanam, jaijaramarana-royasoka ya.
Samthana
samhanana, savve jivassa no santi. (182)
Transmigration
within the four species of living beings, birgh, old-age, death, disease,
sorrow, a family, a place of birth, a status in the scheme of Jivasthanas,
a status in the scheme of marganasthanas none of these (really) belongs to
a soul. (182)
Vannarasagandhaphasa, thipumsanavunsayadi-pajjaya.
Samthana
samhanana. savve jivassa no santi. (183)
The soul has no
colour; no taste, no smell, no touch, no gender like male, female or
neuter; no bodily form and no bone-structure. (183)
Ede savve
bhava, vavaharanayam paducca bhanida hu.
Savve
siddhasahava, suddhanaya samsidi jiva. (184)
All these
states of beings are said from the empirical point of view. From the real
point of view, all souls including the mundane souls are perfect in
nature. (184)
Arasamaruvamagandham, avvattam cedanagunamasaddam.
Jana
alingaggahanam, jivamanidditthasamthanam. (185)
Know that in
fact the soul is devoid of taste, form smell and sex. It is indescribable
and possessed of consciousness, it is not amenable to inferential
cognition, and is devoid of bodily structure. (185)
Niddando
niddando, nimmamo nikkalo niralambo.
Nirago niddoso,
nimmudho nibbhayo appa. (186)
The pure soul
is free from activities of thought, speech and body. He is independent,
infallible and fearless. He is also free from mineness, attachement and
delusion. (186)
Niggantho
nirago, nissallo sayaladosanimmukko.
Nikkamo nikkoho,
nimmano nimmado appa. (187)
The pure soul
is free from complexes, attachment, blemishes, desire, anger, pride, lust
and all other kinds of defects. (187)
Navi hodi
appamatto, na pamatto janao du jo bhavo.
Evam bhananti
suddham, nao jo so u so ceva. (188)
The state of
pure knowership is neither vigilant nor non-vigilant. (because vigilant
means absence of passions and non-vigilant means presence of passion ).
The knower self is called pure, because it is only knower and nothing
else. (188)
Naham deho
na mano, na ceva vani na karanam tesim.
Katta na na
karayida, anumanta neva kattinam. (189)
The soul is
neither the body, nor the mind nor the speech, nor their cause. Nor is he
doer, nor the cause of action nor the approver of action. (189)
Ko nama
bhanijja buho, naum savve paraie bhave.
Majjhaminam ti
ya vayanam, jananto appayam suddham. (190)
After knowing
that the pure soul is different from everything else, is there any wise
man who says "this is mine"? (190)
Ahamikko
khalu suddho, nimmamao nanadamsanasamaggo.
Tamhi thio
taccitto, savve ee khayam nemi. (191)
I am alone,
really pure and free from attachment. I have the faculties of apprehension
and of comprehension. Being steadfast in concentrating the real nature of
self I discount all those forms that are alien to me. (191)
