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ajñānān mohino bandho na jñānād vītamohatah. jñānstokāc ca mokṣaḥ syā amohān mohino 'nyathā.
One who has the karma called moha will get bondage through ignorance but it is not so in the case of one who destroyed the mohas. And even through a little knowledge, without the mohas, one will attain the liberation while the other situation [the bondage) will occur in a person with the mohas.
Verse 99: kāmādiprabhavas citraḥ karmabadūnurūpataḥ. tac ca karma svahetubhyo jīvās te suddhyasuddhitaḥ.
The occurrence of sexual desire and others is various owning to the variety of the bondage by the karmas which are material to cause such situation. And this karmic material becomes so because of their own causes. According to you[Jinas or Mahāvīa] the jivas are of two kinds with criteria of the pure nature and the impure.
Verse 100: suddhyasuddhi punaḥ sakti te pākyūkyasuktivat. sūdyanādi tayor vyakti svabhāvo 'larkagocaraḥ.
Again, the powers of the pure and impure are similar to the nature of beans, boilablility and non-boilability. The one of these two powers appears at certain time while the other is beginningless. The difference between the innate natures is beyond our reasoning (as well as perception).
After these verses the author begins to explain the omniscience or kevalajñāna. According to Jaina philosophy, as
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