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Spiritual Enlightenment
in spite of their virtuous deeds, bear-infinite miseries, that is, wander about in this painful Samsara.
60. By Punya (virtuous deeds accompanied with the desire of worldly happiness) one gains Vibhuti (worldly pomp and splendour); Vibhuti creates Garva (pride); by Garva is generated Moodha-buddhi (foolishness or ignorance); and Moodha-buddhi leads to bondage; may such a Punya keep away from me.
61. By the Bhakti(devotion) of Deva (God), Guru(teacher) and Shastra(scripture) Punya-bandha(bondage of good KarmaPrakritees) takes place, but it does not cause Moksha (emancipation from transmigration); great Sants (saints) have said so.
62. One who entertains Dvesha (hatred or aversion) for the Deva (God), the Guru (teacher), and the Shastra (scripture), verily makes the bondage of Papa (bad or evil KarmaPrakritees) on account of which he roams about in Samsara.
63. By Papa (sinful thoughts, words and deeds) the Jiva (soul) obtains Narak (hell) and Triyancha Gati (mineral, vegetable and animal kingdom); by Punya (virtue) it gets Deva Gati (type of celestial beings); by the mixture of both, it gets Manushya Gati (human form); but by the Kshya (destruction) of both Punya and Papa(virtue and evil) it goes unto Moksha.
64., 65. & 66. Vandana (worship of God, Teacher and Scripture), Ninda (blaming one self and repentance for past sins) and Pratikramana, all these three are the causes of virtue; the Jnani (sage) does not perform any of them, nor does he make another perform them, nor does he praise them. Excepting meditation on his Jnana-maee (embodiment of knowledge) and Shuddha (pure) Atman (soul), the sage who possesses pure thoughts does not do Vandana, Ninda and Pratikramana. He alone who has not yet attained to the real purity of thought performs all or any of them. No one whose heart is full of Vandana, Nindaor Pratikramana can be endowed with Sanyam (control of the senses) without which Moksha is
