________________ Preface intellect, the path to liberation consists in following the conduct (caritra) that is rid of attachment (raga) and aversion (dvesa), and to get equipped with right-perception (samyagdarsana) and right-knowledge (samyagjnana). The auspicious (subha) modifications (parinama) of the soul (jiva) are merit (punya) and the inauspicious (asubha) modifications of the soul (jiva) are demerit (papa). Through these modifications the matter (pudgala) gets transformed into the material-karmas (dravyakarma). The influx-of-merit (punyasrava) takes place in the soul (jiva) that has commendable (prasasta) attachment (raga), compassion (anukampa), and absence-of-evil-inclinations (citta-akalusata). Excessive negligent-activity (pramada-carya), evil-inclination (kalusata), hankering after sensual-pleasures (visaya-lolupata), causing anguish to others (para-paritapa), and slandering others (para-apavada), are causes of influx-of-demerit (papasrava). The disposition (bhava) that causes the influx (asrava) of either merit (punya) or demerit (papa) makes the soul (jiva) 'paracaritra', i.e., with conduct (caritra) based on the others. If the soul (atma), sullied with dispositions (bhava) of attachment (raga), etc., due to being bound with the karmas, engages in auspicious (subha) and inauspicious (asubha) activities on rise of such dispositions (bhava), then, it gets into bondage (bandha) with the material-karmas (pudgala karma). In the absence of the cause (hetu) of bondage (bandha) [delusion (moha), attachment (raga) and aversion (dvesa)], the knowledgeable-soul (jnani), as a rule, is shielded from the influx (asrava) of karmas, and in the absence of the influx (asrava), (fresh) karmas do not bind with it. When the soul (jiva) gets rid of transformations due to the deluding (mohaniya) karmas, its cognition (upayoga) turns into pure-cognition (suddhopayoga). It then adopts conduct (caritra) based on the own-nature (svabhava) of the soul - svasamaya or svacaritra. From the real point-of-view (niscaya naya), the soul (atma) itself, when established in the trio of right-perception (samyaktva, samyagdarsana), right-knowledge (samyagjnana), and right-conduct (samyakcaritra), is the real (niscaya) path to liberation (moksa). It does not perform XVII
