177. Take it to be quite certain that the soul is the home (abode) of finest attributes (uttam guna) : the best substances of all the substances; and the principle element of all elements.
178. The souls (Jivas) are of three kinds : External souls (Bahiratma), internal souls (Anataratma) and the pure souls (Sidhatma). The pure souls are of two kind : the Embodied pure souls (Arhat) and the Bodiless pure souls (siddhas).
179 He, who accepts (understands) the aggregate of sense organs (body) as soul, is the external soul (Bahiratma) he who realizes soul as different from/other than body (something independent) is internal soul (Anataratma). The pure soul (siddha) is untainted with the blemishes (spots) of karmas.
180. Arhats are embodied pure souls, who know all objects from their prefect knowledge (Keval-jnan); and siddhas are those bodiless pure souls who are embodiments of knowledge (jnan-arere) and who have attained supreme bliss (sarvottam-sukha/supreme joy or felicitation).
181. Shri Jineshwar Deva says thus; Meditate upon pure soul by relinquishing / renouncing (abandoning/giving up) the external soul and by ascending upon (Arahana kar/climbing upon) the internal soul.
182. The pure souls are completely free from (and have no concern with) transmigration (In four grades of life) birth, oldage, death, disease, sorrow, family generation center (yoni).
183. The pure souls are not concerned with colour (Varna), taste (Rasa), smell (Gandha) touch (sparsha), female form, male form, impotent form (as well as other forms) and figures of the body (Sansthan) and osseous structures of the body (Sainhanana).
184. All these subjects (Bhava) have been discussed (only) from practical stand point (Vyavaharnaya). From real stand point the mundane souls (Sansari-Jiva) are also pure souls.
185. The pure soul is tasteless, formless, smell-less, imperceptible, conscious, silent (non-vocal), uncognizable by organs (subject of assessment) and structureless.
186. The pure souls is devoid of the trirod (tri-danda) of mind, speech and body (Man-vacan-kaya ke tri-danda se rahit), singular (Nirdvarua/Akela), without mineness (Mamata rahit/Nirmam) Bodiless (Niskala), independent (Niralamba), dispassionate (vitrag) innocent (Nirdosa/unblemished) undeluded (Moha-rahit/Nirmukha) and fearless (Nirbhaya).
187 The (pure) soul is possessionless (without knot), unattached, unblemished (Nihsalya/without thorns of diagnosis), undelude and right beleving free of all the defects, desireless angerless, prideless and unintoxicated.
188. The (pure) soul is the knower (Jnayak/conscious-being). He who is a knower is neither care-ful/Apramatta) nor care-less (Pramatta) and he who is neither careful nor careless is pure the soul is known as a knower and truly speaking (Asuddha) caused by the known (Jenya-krit) caused by the subject of knowledge.
189 I’m neither body, nor mind, nor speech nor the cause itself. I’m neither doer nor the motivator of doer and nor the supporter of doer.
190. How can any wise man, conversant with the true nature of self and the subjects of non selves (Parkiya-bhava), say “This is mine”.
191. I am one (indivisible whole), pure unattached (Mamata rahit) and full of perception and knowledge (Jnan-darshe-paripurna). Having been settled and absorbed in my true nature, I destroy all of them (i.e. all the subjects of non selves / parkiya-bhav)