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The Jaina philosophy is presented in the last three verses. In the last verse Samantabhadra says there are two types of human nature: pure and impure. This classification of nature corresponds to that of bhavya and abhavya as demonstrated below. The following is the Sanskrit texts and translation of ĀM 96-100.21
Verse 96: ajñānāc ced dhruvo bundho jñevānantyān na kevali. jñānastokād vimokṣus ced ajñānādbuhuto 'nyathā.
If you may say that with non-knowledge one surely will obtain bondage (the condition of transmigration), then you should admit that there would be no omniscient beings because of infiniteness of objects to be recognized. And if you again may say that with a few quantities of knowledge one can get liberation, even then you must admit that the other condition (the bondage] will happen because of much of the non-knowledge.
Verse 97: virodhān nobhayaikātmyam syādvādanyāyavidvipām. avācyataikānte 'pv uktir nāvācyam iti.
A Person who hates the theory of svādvāda of the Jainas says that the liberation can be attained through the both of the ways (through much knowledge as well as a little knowledge], but it is not possible because it is a contradiction. In the absolutism of non-describability nothing cannot be expressed concerning this matter because to say that anything cannot be describable is not logical
Verse 98:
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