588. All the ignorant (Avidyavan) persons are unhappy they are the creators of unhappiness. These ignorant persons (Murha/fools) plunge (lupta note/sink) time and again in this (ocean) of infinite world (Ananta-samsara).
589. Hence the wise man shold themselves endeavour to find out the truth by investigating the interrelations of family members (wife, son and the like which cause transmigration and blind them in many ways they should also be friendly (compassionate) towards all the living beings of the world.
590. All these words Elements (Tattva), subtle truth (parmartha) Nature of substance (Darvya-savabhava) objects of contemplation of self and nonself (par-apar dhyeya), pure (suddha) and supreme (param) are synonymous.
591. The nine essential elements (padartha) are : 1. Soul; 2. Non soul; 3. Bondage; 4. Virtue; 5. Vice; 6. Inflow of karmas; 7. Stoppage of the inflow of karmas; 8. Shedding of karmas; and 9. Salvation (emancipation/liberation).
593. The saints call them non souls, which are not conscious of pleasure and pain; which are neither inspired to do their good, nor are afraid of being things, detrimental to them.
594. The non souls are of five kinds: 1. Matter; 2. Medium of Rest; 3. Medium of motion. 4. Space; 5. Time; of them matter is corporal (formal), as it has the attributes of form etc. The rest four are noncorporeal.
595. The soul is non corporeal (Informal). Hence, it is not knowable (Grahya/comprehensible) by sense organs. The non corporeal (Informal) substance is eternal. The causes of bondage (of soul) are definitely its internal thought nature attachment etc. (and) bondage is the cause of mundane existence.
596. The attached souls alone cause bondage of karmas. The unattached (souls) are free of (all) karmas from absolute point of view, this explains the (law of) Bondage of karma by souls in brief.
597. Therefore those who aspire for salvation, should give up all/should relinquish all attachment by doing so they become dispassionate and cross (or succeed in crossing) ocean of the Universe.
598. The karmas are of two kinds:- 1. Virtuous (Auspicious/meritorious) and 2. Vicious (Inauspicious/demeritorious/sinful). The cause of the bondage of virtuous karmas is auspicious thought action (shubha-bhava) and that of the bondage of vicious karmas is Inauspicious thought action (Asubha-bhava). Soul whose passions are mild possess good thought actions and should whose passions are intense, possess bad thought actions.
599. The characteristics of souls possessing mind passions are : always, speaking sweet works; forgiving those who speak ill; and adopting (copying) the good attributes of others.
600. The characteristics of souls, submerged in passions are: self praise; fault-finding with worshipable/venerable personages; and nourishing enmity against some for long duration.
601. An (impure) soul, who is careless, due to attachments and aversions is dependent upon sense of organs. It incessantly gets bound with karmas on account of (the vibrations of) mind, speech and body : the gates of inflow of karmas in it remain constantly open.
602. The karmas constantly flows in from the gates of the inflow of karmas (such as that of violence) in the same manner in which the water of the ocean flows in a (leaky) boat (i.e. a boat, which has developed holes or cracks), float on that ocean, (Remember that a leaky boat generally gets drowned).
603. (Vibrations of mind, speech and bode i.e. yoga is the gateway of the inflow of karmas). The vibrations of the particles of an (impure) soul, which is adjunct with mind, speech and body is called yoga.
604. The inflow and the association (Bondage) of karmas to soul decrease with decrease in vibrations. It just like the stoppage of (these) vibrations. It is just like the stoppage of incoming of water in a ship without any hole or crack.
605. Wrong faith, vowlessness, passions and vibrations are the causes of the inflow of karmas; Restraint non attachment, faith, and absence of vibrations are the causes of the stoppage of inflow of karmas.
606. Just as there is no inflow of water after the closure of thousands of holes of the ship; similarly there is no inflow of karmas to soul, after the removal of wrong faith etc.
607. That abstamins person who visualises all the inlets of karmic inflow is not bound with sinful karmas.
608. An (impure) soul, desirous of liberation closes the inlet of wrong faith by the strong door leaf (shutter/kapata) of Righteousness; he similarly closes the doors of violence etc. with the strong door leaves of vows.
609-610 Just as the water of a large tank gradually evaporates (disappears) and the takn dried up by closing all the inlets thereafter by throwing of the remaining water; and by the scorching heat of sun; similarly, the past accumulated karmas (i.e. karmas earned during the past millions of lives) of an abstemins person get destroyed (and eradicated) by closing the inlets of vicious karmas (papa-karmas) and by austerities that lead to the shedding of karmas.
611. A saint who does not stop the inflow of karmas to soul shall not attain salvation by performing austerities. Such a saint can be well compared to a tank, whose inlets of water is not closed and consequently which does not get fully dried up inspite of all the efforts, made to that effect.
612. A wise man by properly observing (there) preservations disciplines easily, destroys as many karmas, in a breath as are destroyed by an ignorant person in millions (Crores) of years or lives by means of austerities (In absence of proper observation of Preservations).
613. Just as an army is, (easily) exterminated after the elimination of its commander; similarly, all the karmas are easily destroyed after the eradication (destruction) of the deluded.
614. An emancipated soul reaches soul reaches the summit of the universe (Lok ka Agra-bhag), whereat he enjoys by virtue of being omniscient and eternal bliss, unknown to (unperceived by) senses.
615. The “siddhas” (pure and perfect souls experience within a moment, innumerable time more joy than that experienced by Chakravartis beings of Bhogbhumis of uttara-kuru Dakshina-Kuru etc. and the phanindras, Surendras and Ahamindras, in all the three times (i.e. past, present and future).
616. It is impossible to describe the state of salvation in words; as there exists no tendency of expression. There is no entry to argumentation; as there is absence of the transactions of mind the state of salvation is the state of Desirelessness. There is no vigour (viritity) owing to the absence of the filth of karmas. Although there is full knowledge about all the seven hells yet there is no (sense of) sorrow; because the soul there is free from al attachments.
617. Nirvana (Salvation/Emancipation/liberation) is there : where there is neither pain nor pleasure, nor anguish, nor obstruction, now death, nor birth.
618. Nirvana is there : where there are neither senses (indriyas), nor harrasments (upasarg), nor delusion, nor wonder, nor sleep, nor greed, nor hunger.
619. Nirvana is there: where there is no karma; no neo karma; no anxiety; no painful concentration; no Righteous concentration; and no pure concentration.
620. The attributes of liberated souls are: omniscience (perfect knowledge/keval jnan); Omnibliss; formlessness; existence(is-miss) and spatiality (pradeshatva).
621. Nirvana is the place appreachable (attainable) by great Rshis (sages). That place is the summit of the universe it is unobstructed (Abadha) and accomplished (Siddhi/fulfilled). It is (perfectly) stage (kshama/protected) benevolent (shiv) and uninterrupted (Anabadha).
622. The liberated souls naturally, go upwards (right vertically) to the end of the universe. It is like an empty gourd, which when coated with clay sinks down in water; and in case of the clay being washed off which bebs upto the surface again. It is like the castor bean which files at once, when the fruit which kept it in confinement is broken open. It can be compared to the flame of fire or smoke or to an arrow which is set in motion, upwards, by the archer (in accordance with its previous experiments or activities).
623. The elements of pure and perfect soul is unobstructed, unperceived by senses, in comparable (Anupam/matchless) free of virtues and vices, free of transmigratioin, immortal (eternal) immobile (Achala) and independent.