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English Translation
7. If Moksha did not possess the highest and the most perfect bliss, how could it be regarded as superior? How could the Siddha Bhagwans (liberated and perfect souls) remain there for ever?
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8. Hari-Hara, Brahma, Jineshwara, and all the saints and right believers have, in order to acquire Moksha, applied their whole mind to the Param Niranjana Paramatman (the supreme, pure and perfect God).
9. Verily, in the three worlds, there is no source of happiness other than Moksha; therefore it is that all living beings desire Moksha.
10. O Prabhakara Bhatta! Know thou that to obtain the Paramatma Swarup (the supreme nature of Godhood), by becoming free from one's Karmas, is called Moksha by the Sages
11. Kevala Darshan (pure and perfect seeing), Kevala Jnana (pure and perfect knowing), Ananta Sukha (infinite happiness), and Ananta Virya (infinite power), etc.,-these highest attributes are the fruits of Moksha; and these fruits never fall off from the tree of Moksha (i.e., they are imperishable; once acquired they do not decline); and there is no fruit higher than these.
12. From the Vyavahara (apparent or secondary) point of view, Samyak Darshan (right belief), Samyak Jnana (right knowledge) and Samyak Charitra (right conduct) are the causes of Moksha; but from the Nishchaya (real or primary) point of view the pure Atman itself is the cause of Moksha.
13. The soul sees, knows, and realizes the Self through the Self; consisting in the unity of the three Jewels, the soul is verily the cause of Moksha.
14. The Vyavahara Naya (point of view) maintains that one should know well the Samyak Darshan (right belief), Samyak Jnana (right knowledge) and Samyak Charitra (right conduct), so that one might become pure.
15. Pure, undisturbed belief in the true nature of Atman, resulting from the knowledge of the different substances, as
