82. Dharma (Religious Conduct) is the blessing Par-excellence (Utkrista-Mangala). Non-violence, self Restraint and austerity are its characteristic features (Lakshana/destructive marks). He, who is fully devoted to Dharma (whose mind is absorbed in Dharma), is worshipped (even) by gods.
83. Dharma is the nature of soul. It is of ten kinds, in relation to the thought actions (Bhav) of forgiveness etc. Dharma consists of three jewels (Right perception, Right knowledge and Right conduct) and reverence for protection of) life.
84. The supermost (Uttam) forgiveness, the supermost humility (uttam Mardana), the supermost straight wardness (Uttam-Arjava) the supermost truth (Uttam-satya), the supermost contentment (Uttam-Soucha), the supermost restraint (Uttam-Sainyam), the supermost austerities (Uttam-tapa), the supermost renunciation/abandonment (Uttam-Tyaga), the supermost non-possession (Uttam-Akinchanya) and the supermost celivacy (Uttam-Brahmacharya) are ten Dharmas (observances). Note – Akinchanya means not taking the non-self for ones own self.
85. The stainless/untainted (Nirmal) forgiveness is the characterstic feature of those, who are not provoked/enraged/heated (by angar) in spite of extremely dreadful harassments (Ghor-bhayanak great calamities) upsargs inflicted upon (them) by celestial beings, human-beings and by human beings.
86. I forgive all living beings. Man all living beings forgive me. I am friendly towards all. I am inimical to none.
87. I beg (be seach) your pardon in case. I have been guilt of any improper behaaviour due to carelessness (on my part), howsoever it be; I am doing so, having been absolutely passion-less (kasaya rahit) and unblemished Nih-salya (without thorn)
88. (Only) such saints (sramanas) are endowed with the observance of (supermost uttam) humility who are not at all conceited/proud or/and mindful of the superiority of their family, beauty, race or caste, wisdom, austerities scriptural knowledge and religious conduct. (sila)
89. The really honoured (Mani/honourable) are those, who carefully avoid (committing) the error (Dosa) of insulting others. None is honoured on account of (or star) his false and unmerited (guna-sunya) arrogance (Abhiman/ego/haughtiness).
90. This man (The impure soul) has experienced high as well as low family ties many a time. Hence, none is high or low. One should not, therefore, aspire for high family ties. Having known these truths (hard realities) who well aspire for high family ties or who well nourish (any) superiority complex.
91. The straight forwardness (Arjava dharma/observance of Honesty) is the virtue of those, who do not think wickedly; who do not behave wickedly; who do not speak wickedly; and who do not cocneal their infirmities (faults).
92. The saints (Bhikshus/Sramaras). Who renounce speaking words hurtful to others and who use words, useful to self and non selves (Sva-par-hitkari-vacan) are said (acclaimed) to be endowed with the observance of truth (Satya-Dharma).
93. After being told his (and remained unsuccessful) one feels sorry by considering, that he did not success in spite of taking recourse to untruth. Before telling lies, one is sorry because (he is mindful if the fact that) he intends to cheat others. He always feels sorry for fear of being detected as a liar. In short the behavior of untruth (invariably) ends in sorrow. In this way (The life of) such man remaining always dissatisfied with sensual pleasures and committing thefts becomes miserable and unprotected (helpless/Aoraya-hina).
94. The plain truth (Hitkar-sata) told by ones fellow man (Companion/Gana-vasi) is beneficial to him though it may not please him it is like the bitter medicine which ultimately, results in relief/happiness, though it may not taste sweet (or pleasing) at the time of being taken (by the patient).
95. A truthful man is creditable as a mother as worshipable (pujya/esteemed) by the people as their spiritual guide (Guru/mentol/teacher); and as dear to all as their kinsman (svajana/relative).
96. Austerities Restraint and all other virtues (Gunna/attributes) are found in (vasa/karate/ ) truth. Truth is the breeding centre (Centre of germination/Utpatti sthan) of all attributes (guna/qualities); just as the ocean is the breeding centre of all (sorts of) fishes.
97. As one gains, so does he become greedy. The Greediness (Lobha) increases with increase in gains (Labha/Profits). A work, (ordinary) doable (Karaniya or to be performed) by a few grams of gold, may not be performed or completed by crores of golden coins (This founding indicates the results of the rise and fall of the greediness of a man named Kapil)
98. The aspirations (Ichchhayen/ambitions/desires) are endless like space points (Akasa). A greedy man does not get satisfied, thought me may acquire, innumerable maunds (such as Kailash) of gold and silver.
99. The greed begets Dilusion and vice versa. They can be compared with eggs and Bataka. As egg produces Bataka and Bataka produces eggs.
100. Hence he, who clear the felth of intense greed with the water of Equality (samata) and contentment (Samtosha) and who has no lust (lisa) for delicious or more food is endowed with the observance of pure contentment (Soncha-dhrama).
101. Restraint (Sainyama) means and includes observance/adherence of vows (Vrata-dharma), of carefulness (Samiti-palan), control of passions (Kasaya-higraha), renunciation of penalties in the form of activities of mind, speech and body and the, conquest of five senses.
102. The austerities (Tapa) are performed by those who contemplate upon their selves (souls), through study (sivadhyaya) and Meditation (Dhyana), after controlling their passions and subjects of senses (indriya-visaya/sensual pleasures).
103. He who contemplates his self with triple (triviona Nirveda) (i.e. renunciation of enjoyments) after having renounced delusion (Moha) with repect to all substances is said to be endowed with the observance of Renunciation (Tyaga-dharma). Thus says the Lord Jinendra.
104 The (real/true) renouncer (Tyagi) discards the coveted and clear enjoyments (kant and priya bhoga) even when (easily) available. He does so of his own free with (svadhinata-purvak).
105 The observance of non attachment (Akinchanya-dharma) is the virtue of saints who renounce all kinds of possessions and become unattached (Nitsang/unaccompanied) and who wanders absolutely care free (Nerdvanda) after controlling all their pleasant and unpleasant thought actions.
106. I am ones pure, embodiment of perception and knowledge, terenal, and form less. Apart from this, every thing else even a particle is not mine. (This is the observance of non attachment).
107-108. We people who have had nothing of our own remain happy and live happily. Mithila is ablaze with fire; but thereby nothing mine is burning. (It is so) because nothing is dear (liked) or (unliked) to a saint who has retired from (or left) has occupation nd has renounced to (or is free from) his sons and wives. (This verse deals with the firm sense of renunciation of Rajarshi Nami who hasd become a saint by renouncing the thrown of Methila).
109. We call him Brahmana, who is not engrossed in the environment of desires and their fulfillment (Kam-bhog ka vatavaran/atmosphere of lust and enjoyment). which he is born and nourished in and who can be favourably compared with a lotus flower which though born and nourished by water is not engrossed in it (i.e. remains untouched by it).
110. He destroys delusion (Moh), destroys miseries (Dukha), he who destroys desire (Trisna), (Thirst), destroys delusion (Moh); he who destroys greed (Lobha), destroys Desire (Trishna/Thirst) and he who has nothing (who is posessionless) destroys Greed (Lobha) even.
111. The soul is Brahma. The conduct of a saint, who is free from the attachment of his body with reference to soul is celivacy (Brahma charya).
112. He whose mind remains undisturbed and in whom, no evil design (ill-intention) develops in respect of women, he had the opportunity to fully look to may be said to be rally adopting (The observance of) celivacy (Brahma charya bhav) an observance, very difficult to adopt or follow.
113. Just as a pitcher made of clay is soon recluse to ashes by fire; similarly a reluse (Anagar/saint) is soon destroyed, due to his living together with women (stri-sahavasa).
114. The man, who conquers the attachment with women, can more easily conquer all other attachments like one (That man) who has succeeded in crossing a great (and difficult) ocean and who now proposes to cross the easily crossable river Ganges.
115. The women are worthy to be despised (reprehended/condemned) by men vigilant of their conduct, and who want to uphold their (Character and) conduct; similarly, men are worthy to be despised/reprehended/condemned by women vigilant of their conduct and who want to uphold their (character and) conduct. (The central idea being; both should avoid contact with each other).
116. But, there are (iilustrious) women of good (character and) conduct, whose fame is wide spread (sarvatra vyapta/sprad everywhere). They are gooddesss among human being and are whorshippable even by gods.
117. The fire of lust (fire of sensuality), which is ignited by the tree of sensual pleasures consumes the great forest, consisting of all the three worlds. That saint is (really) praise worthy (adorable) whom this fire of lust which is capable (skilled) of swiftly walking over (treading upon) the grass of youth, does not consume.
118. The nights, that (have passed and) are passing, are (never to) return. Hence he who spends his nights in committing sins, wastes them.
119-120 Three tradesman go out in connection with their trade; all the three having some initial capital with them. Of them, one earns profit; another returns (home) with his initial capital (though without any profit); and the third one returns (home) after losing his initial capital even. This is a mere simile of trade. One should, likewise, try to understand (about) religion.
121 The soul alone knows the soul (self) established in soul (self). Hence the Dharma, which consists of the natural self is a self evident. The soul experiences this Dharma in a manner in which it is pleasing to it.