Jaha jaha appataro se jogo,
taha taha appataro se bamdho.
Niruddhajoigissa va se na
hoti, achiddapotassa va ambunathe. (604)
As soon as the Yogas, i. e.,
the soul vibrations lessen, the bondage or the Karmic influx also lessens.
The moment the Yogas are stopped, the Karmic-influx does not take place;
just as the water does not enter the boat which has no holes. (604)
Micchattaviradi vi ya,
kasaya joga ya asava homti.
Samjama-viraya-damsana-jogabhavo ya samvarao. (605)
Wrong faith, non-refrainment,
passion and Yoga are the causes of Karmic influx. Self-restraint,
detachment, right-faith and the absence of Yoga are the causes of cessation.
jalajane jaha jalam tu nasavadi.
Micchattaiabhave, taha jive
samvaro hoi. (606)
Just as there is no inflow of
water in the boat after the thousands of its holes have been plugged,
similarly, the wrong faiths being removed, there is the cessation of Karmic
influx in the soul (Jiva). (606)
sammam bhuyaim pasao.
Pihiyasavassa damtassa, pavam
kammam na bamdhai. (607)
He who feels all beings to be
like himself and who has stopped all the doors of the Karmic influx, such a
self-restrained person does not suffer the bondage of sinful deeds. (607)
didhavayaphalihahim rumbhati. (608)
The soul aspiring after
liberation blocks the doors of influx of wrong faith by the firm shutters of
righteousness and those of violence etc. by the shutters of staunch vows.
Ussimcanae tavanae, kamena
Evam tu samjayassavi,
tavasa nijjarijjai. (609 & 610)
Just as the water of ahuge
pond gradually dries by blocking the way of the inlet of water, drawing out
its previous water and by sunheat, in the same way, the Karmas of the
self-restrained, accumulated during crores of births, get destroyed by
blocking the entrance of sinful deeds and by austerities. (609 & 610)
Tavasa ceva na mokkho,
samvarahinassa hoi jinavayane.
Na hu sotte pavisamte,
kisinam parisussadi talayam. (611)
It has been asserted by the
Jinas that one who has not controlled the influx of the Karmas, does not
achieve liberation by practising austerities only; just as the water of a
pond does not dry completely, if the sources of the inlet of water are kept
Ja annani kammam, khavei
Tam nani tihim gutto, khavei
The annihilation of the
amount of Karmas, which an ignorant person does during the crores of years
by practising austerities, is done by the wise person, practising the three
Gupties, in a single breath. (612)
Senavaimmi nihae, jaha
Evam kammani nassamti,
mohanijje khayam gae. (613)
Just as the army is destroyed
after the Commander is dead, in the same way, all the Karmas are
automatically destroyed after the annihilation of the MOhaniya Karma
(infatuating Karma). (613)
uddham logassa amtamadhigamta.
So savvananadarisi, lahadi
The soul, liberated from the
Karmic pollution, assends the top of the universe and there enjoys
transcendental infinite bliss, possessing all knowledge and all perception (i.
e., being omniscient). (614)
ahamimde jam suham tikalabhavam.
siddhanam khanasuhem hodi. (615)
The bliss attained by the
Siddhas in a moment is imfinite times more than the pleasure enjoyed by the
emperors, by the Jivas residing in the regions of the Karmas, and by the
Fanindras, Surendras and Ahamindrasin all the ages. (615)
Savve sara niyattamti,
takka jattha na vijjai.
Mai tattha na gahiya, oe
appaitthanassa kheyanne. (616)
It is not possible to
describe the state of liberation in words as they transcend any such verbal
expression. Nor is there the possibility of argument as no mental business
is possible. The state of liberation transcends all the determinations and
alternatives. Side by side with it, there is no pride due to being devoid of
all the blemishes of the mind. There is no melancholy even if there is
knowledge of upto the seventh hell, due to it transcending the pleasure and
Na vi dukkham na vi
sukkham, na vi pida neva vijjade baha.
Na vi maranam na vi jananam,
tattheva ya hoi nivvanam. (617)
Where there is neither pain
nor pleasure, neither suffering nor obstacle, neither birth nor death, there
is emancipation. (617)
Na vi imdiya uvasagga, na
vi moho vimhayo na nidda ya.
Na ya tinha neva chuha,
tattheva ya hoi nivvanam. (618)
Where there are neither sense
organs, nor surprise, nor sleep, nor thirst, nor hunger, there is
Na vi kammam nokammam, na
vi cimta neva attaruddani.
Na vi dhammasukkajhane,
tattheva ya hoi nivvanam. (619)
Where there is neither Karma,
nor quasi-Karma nor the worry, nor any type of thinking which is technically
called Artta, Raudra, Dharma and Sukla, there is Nirvana. (619)
kevalasokkham ca kevalam virayam.
atthittam sappadesattam. (620)
IN the emancipated souls,
there are attributes like absolute knowledge, absolute bliss, absolute
potentiality, absolute vision, formlessness, existence and extension. (620)
Nivvanam ti avahamti,
siddhi logaggameva ya.
Khemam sivam anabaham, jam
caramti mahesino. (621)
Emancipation which is
realized only by the great is the state of unobstructedness, perfection,
residing at the top of universe, well-being, goodness and freedom from the
aggidhume usu dhanuvimukke.
Gai puvvapaogenam, evam
siddhana vi gati tu. (622)
Just as there is an upward
motion in gourd if freed inside the water, in caster-seed (when it is
dried), in fire or smoke and in the arrow shot from the bow, in the sameway
there is a natural upward motion of the emancipated souls. (622)
acalam analambam. (623)
The state of emancipation is
free from all obstacles and sense-organs, unique, devoid of merit and
demerit, devoid of rebirth, eternal, immobile and independent. (623)