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## 318
## Description of the Path to Liberation (Moksha) through the Nine Substances (Navapadaartha)
The statement of the substances is presented here. The principle that is worthy of being abandoned is suffering (duhkha). The cause of suffering is the world (samsara). The causes of the world are the binding substances (astrava) and the binding (bandha). The causes of these binding substances and binding are false perception (mithyadarshan), false knowledge (mithyagyan), and false conduct (mithyacharitra). The principle that is worthy of being embraced is happiness (sukha). Its cause is liberation (moksha). The causes of liberation are restraint (samvara) and shedding (nirjara). The causes of these two are right perception (samyagdarshan), right knowledge (samyagyan), and right conduct (samyakcharitra). In this way, taking the two substances of the living being (jiva) and the non-living (ajiva) mentioned earlier, along with the seven substances of merit (punya), demerit (papa), etc., that are worthy of being discussed further, they all come together to form the nine substances of the community (samudaya). In this way, the establishment of the nine substances (navapadaartha) chapter is complete.
## Hindi Translation (Uttanika)
What follows is the explanation of how the living being (jiva) and the non-living (puhl) are considered to have the power of transformation (parinaman shakti) and how their combination (sanyog) is established. This combination is the cause or seed (beeja) of the seven substances of merit (punya), demerit (papa), etc., that are worthy of being discussed further. This is explained in three verses.
## General Meaning with Anvaya (Grammatical Analysis)
(Khlu) Truly, (jo) whoever (sansarattha) wanders in the world (jiva) is an impure soul (tatto) from that (du) itself (parinamo) impure state (hodi) arises. (Parinamaado) From the impure state (kammam) the binding of karma occurs. (Kammaado) From the arising of those karmas (gadisu gadi) some state (hodi) arises from the four states of existence (gadin) the state (adhigadassa) attained by the living being (deho) has a gross body (dehaado) from the body (indiyaani) the senses (jayante) are born. (Tehi du) From those senses themselves (vishayaggrahanam) the reception of objects of sense like touch, etc., occurs. (Tatto) From the reception of that object (rago cha doso va) attachment (raga) or aversion (dosha) arises. (Evam) In this way (sansarachakkavalammi) in the rotation of this wheel of the world (jivassa) the state (bhavo) of the living being (jayade) continues to arise. (Idi) Thus (jinavarehi) the Jina (Jineendradev) has (bhanido) said. This state (anadinighano) is without beginning (anadi) and infinite (anant) in duration with respect to the non-virtuous (abhavya). (Sanighano va) And with respect to the virtuous (bhavya) it is without beginning (anadi) but also has an end.
## Specific Meaning
Although this living being (jiva) is inherently pure (nishchayanya) and possesses the nature of pure knowledge (vishuddha jnana) and perception (darshan), yet in practical terms (vyavharanaya), due to being bound by karma since time immemorial (anadikal), this living being experiences (anubhavagochar) an impure state (ashuddha bhavo). From this impure state (ashuddha bhavo), it binds (bandhata) the karmas of knowledge-obscuring (jnanaavaran), etc., which are made of matter (pudgal) and which cover the nature of the soul (atma) that is free from karma (karmase rahita) and possesses infinite knowledge (anantagyana), etc. From the arising (udaya) of these karmas, the soul (atma) is separated from the happiness (sukha) of the fifth state of existence (panchamagati) - liberation (moksha) - and is born into the states of gods (dev), humans (manushya), etc.