384. Proper care in waking, proper care in speaking, proper care in eating proper care in lifting and laying and proper control over mind proper control over speech (vacan-Gupti) and proper control over body are three preservations (disciplines).
385. There are eight mothers of path of liberation. Just as a careful mother protects his son; similarly these eight mothers cautiously observed (adopted) by a saint, protect his right faith, Right knowledge and Right conduct.
386. These five carefulness are (meant) for the enforcement of (the rules of) conduct. The three preservation/disciplines are (meant) for desisting one from all malevolent sense-pleasures.
387. Just as a saint who observed preservations/disciplines is not guilty of improper movements (Annchit-Gamanagama); similarly a saint who observes care fullness (saint) is also not guilty there of. The reason being : A saint, well established in the preservation, relating to mind etc. prevents the carelessness arising out of non-observance of preservations, that is the root cause of all vices. When the same (saint) is established in carefulness (then he prevents the carelesssness, that occur in course of transaction.
388. The careless person is guilty of violence irrespective of the fact, whether some living being dies or not does dies. (On the contrary), he who observes carefulness, is not bound with (such karmas, inspite of the occurrence of external violence.
389-390. (Reason being) the violence, which is casually committed by a saint who observes (is established in) carefulness amounts to objective violence (Dravya-Himsa). Subjective violence is not committed by the unrestrained (Asainyami/careless) saint. He is guilty of killing of (or injuring) such living beings, whom he (actually) does not kill (or injure).
Just as a careless man whether he be restrained or unrestrained is, in case of killing or (or injuring) any living being by him is (held) guilty of obejctive and subjective violence both; similarly, a saint who observes (is established in) carefulness and is full of purity of mind, is not (held) guilty of objective and subjective violence as he does not (intentionally/subjectively) kill (or injure).
391-392 According to Agama (Scripture) if any microbe (minute living being) happens to be crushed (and killed thereby) by the foot of saint, who is properly observing the carefulness of walking, the concerned saint is not at all subjected to karmic bondage. Just as Adhyatma-Shastra defines possession as attachment or infatoation (Murchha) (in the living or non living objects of the world); similarly it defines violence as carelessness.
393. Just as a lotus leaf which is oily is not attached (associated with/absorbed in/lipta) with water; similarly a saint, who walks amongst living beings properly observing the carefulness of walking, is not attached with (associated with/bound with) karmas.
394. Carefulness is the mother of conduct (Bharma/religion); carefulness is the father (palanhar/preservator) of conduct; carefulness is, pleasing in itself.
395. A saint is not guilty of sin in case he walk with (proper) care; and speaks with (proper) care.
396. Irya-samiti (carefulness of walking) consists of walking, purposively, by day on a dry path (Prasuka-marg/path on which movements have started) looking forward (at least) four-hands (six feet) long strip of land and avoiding the infliction of all sorts of injuries to microbes etc.
397. A saint should walk, paying full attention to and giving utmost importance to walking. During that period he should give up all the five kinds of studies and sense subjects.
398. While walking, proper care should be taken so as to avoid confrontation with the animals, birds and various other living beings which su-motto, gather on the way, in search of food-in order to save them from being fear struck (terror-struck).
399. A saint, who observes carefulness of speaking (Bhasa-samiti) should in case of being enjured neither speak sinful words (papa-vachan), nor meaning less words, not heart rending (mare-bhedi/poignant/stinging) words either for himself or for others or for both.
400. (In addition) he should not use language, which is harsh hurtful and injurious to living beings. He should neither speak such truthful words which are sinful (and cause bad/inauspicious Karmic-bondage).
401. Similarly, one should not address (call) one eyed man as one eyed; impotent as impotent; sick (diseased) as sick and thief as thief.
402. The carefulness of speech consists of speaking words, that are beneficial to both to the speaker as well as to him whom they are addresseed. He who observes this carefulness should give up back biting (slandering), ridiculing speaking harsh words (Karkasa-vacan), condemnation of others, sself praise and (all) false Narratives.
403. A spiritual saint should use language, that contains (tells about) eye witnessed incidents; that is precise (brief), undoubtful, accurate regards vowels and consonants, expressive temperate Udvega-rahit/unagitated) and natural (Sahaj/which after being spoken appears as if it were unspoken).
404. Those who donate without expecting any return there from (Mudha dayi) and those who subsist upon such alms both are rare, both attain better grade of life even salvation either traditionally (Parampara se) or actually.
405. The carefulness of food (E’sana-samiti) of a saint consists of accepting food, free of all the defects, arising out of its preparation (Udgamadosa), production (utpadan) and consumption (Asan/eating); and the purification of the material objects of his use bed, place of residence etc.
406. The saints do not take food either to increase their strength or extend their age or for the sake of taste (Similarly) They do not take food with a view to develop (assists the growth of) their bodies (upachaya) or add to the luster and magnificence (teja) thereof.
407-408 Just as a large black bee (bhramar) (Collect and) take Juice of flowers without causing any annoyance/inconvenience to them (flowers) and gets itself satisfied; similarly a saint who moves about in world free of (all) external and internal possessions do accept fresh and pure food (Prasuka-Ahar), as offered by the donors, without causing any annoyance/inconvenience to them (donors). The carefulness of food of a saint lie in such process.
409. A saint is guilty (of violating the carefulness of food) in case he accepts foods intentionally prepared for him or he takes food that is impure on account of the violence committed in course of its preparation and production. (But) he is not guilty (of violating the carefulness of food) in case he accepts food, that is pure and free of the defects of preparation and production after examining it properly (although some violence has been committed in connection with its preparation); because his thought actions (Bhav) have continued to remain pure.
410. A saint, who acts carefully should left and put down his both the instruments (i.e. Mayur-pich-chhika/brush made of peacock feathers and kamandalu/woodenjar) after (proper scrutiny) seeing things from his own eyes and after properly cleaning them (instruments). The carefulness of lifting and putting (Adana-nikshepa samiti) consists of this process.
411. A saint should excrete at a place which is solitary; which is devoid of green (wet) vegetation and more than one sensed beings which is away from the habitat (e.g. village etc.); whose area is enough where none can see; and where none opposes (dissents). This is what carefulness of excretion emplies.
412. A careful/vigilant (Yatna/sainpanna/Jagaruka) saint should with hold (forbid/prescribe) his mind from inclining towards the determination (sainrainbha) preparation (samnaranibha) and commencement (arainbha) to do things. He should save/defend his mind (in such manner).
413. A careful saint should with hold his speech from including towards the determination (sainrainbha) preparation (samaranibha) and commencement of doing things (Arambha). He should protect (defend) his speech (vacan) in the like manner.
414. A careful (vigilant) saint should withhold his body from inclining towards the determination (sanirambha), preparation (samaranbha) and commencement (Aramibha) of doing things, he should protect it body in such manner.
415. The vice preventing (papa-nirodha) preservations/disciplines of a saint protect (guard) his conduct in a manner in which the fencing of a farm protects that farm or in which the moat (Khai/trench/ditch/deke) of a town safe guards the town concerned.
416. Such a wise saint, who proper observes these eight mothers of the path of liberation (pravacanamatas/carefulness and preservations), soon gets liberated from his mundane existence.