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BOOK III: THE CONDUCT
385
THE FIVE JEWELS (VERSES 271-275)
III.71. Those who in (comprehending) the scripture grasp the reality of things not as they are, being convinced (in their mistaken way) that "so and so are reality," wander through all later time (in the transmigratory existence), which brings them an endless fullness of karmic fruit. (271)
Those who, from their own lack of discrimination, conceive objects wrongly and, forming for themselves the conviction "thus is the truth," are for ever ignorant,-inasmuch as their minds are soiled with the continually accumulating dirt of great infatuation-these, although adhering to the doctrine, are only pseudo-shramana, because they have not attained to shramana-hood in the real sense; and with mental-moods (vrtti) unsettled by their gyrations through other births during an infinite time, terrible through its huge mountain of enjoyment of endless karmic fruit, they are to be understood as the transmigrationTruth (tattva).
Now he reveals the Reality of Liberation-Principle (Moksha-tattva):
III.72. He who is free from improper (a-yatha) conduct, who has convictions concerning nature of the reality of things (padartha) as they are (yatha), whose self is in repose (nishchitah prashantatma), and whose shramana-hood is consummated, does not live long in this unfruitful (a-phale) here [in this transmigratory existence]. (272)
He whose self, through habituation to the light of the lamp of spotless discrimination, which is, as it were, the crest jewel of the three worlds, is in constant repose (upashanta) and in its own being unmoved by longing,-which is at rest by his ascertained-knowledge of the categories as they are-and who, always acting with reference to his one characteristic-nature, is free from improper conduct and always a knower, is indeed a shramana of consummate shramana-hood; no more essaying the pitiable condition of an animate creature,inasmuch as the fruit of all previous karman has been easily brushed aside and no fresh fruit of karman is brought to development,-and with his mental-mood, through absence of any transition to a second state, established in its pure innate nature, is to be understood as the Liberation-Truth.
Now he reveals the Principle/Reality of the Means of the Liberation [moksha-tattva-sadhana-tattva]:
III.73. Those who properly understand the reality of things or
