८.२३: २८०.४अधर्मोऽप्यात्मगुणः । कर्तुरहितप्रत्यवायहेतुरतीन्द्रियोऽन्त्यदुह्खसंविज्ञानविरोधी। तस्यतुसाधनानिशास्त्रेप्रतिषिद्धानिधर्मसाधनविपरीतानिहिंसानृतस्तेयादीनिविहिताकरणम्प्रमादश्चैतानिदुष्टाभिसन्धिम्चापेक्ष्यात्ममनसोःसम्योगादधर्मस्योत्पत्तिः ॥
Adharma also is a quality of the Self; it is conducive to sin and undesirable results; it is imperceptible ; destructible by the cognition of the last item of pain (resulting from it). Its causes are— (1) the thing of actions which are prohibited in the scriptures, and which are contrary to the causes of Dharma, e.g. harmfulness, Untruthfulness, Undue Possession; (2) the Non-performance of actions enjoined in the scriptures; and (3) Neglect. These, along with impurity of motives – tend to the mind contact bringing about Adharma (Vi-ii-3, 4,6, 7; VI-i-5,7,8).
८.२४: २८०.२०अविदुषोरागद्वेषवतःप्रवर्तकाद्धर्मात्प्रकृष्टात्स्वल्पाधर्मसहितात्ब्रह्मेन्द्रप्रजापतिपितृमनुष्यलोकेष्वाशयानुरूपैरिष्टशरीरेन्द्रियविषयसुखादिभिर्योगोभवति ।
When the man does not attain true knowledge, and is still under the influence of affections and aversions, the doing of excellent virtuous deeds endowed with great motive power, accompanied by a slight taint of sin, leads him to contact with desirable bodies and sense-organs and consequent experience of pleasures &c.} in accordance with the impressions (left by his previous actions —in such regions as those, of Brahma, of Indra, of Prajapati, of Pitra, or of Man.
तथाप्रकृष्टादधर्मात्स्वल्पधर्मसहितात्प्रेततिर्यग्योनिस्थानेष्वनिष्टशरीरेन्द्रियविषयदुह्खाभिर्योगोभवति ।Similarly, the performance of bad sinful acts, accompanied by a slight touch of virtue, brings about his contact with bodies and sense-organs and consequent experience of pain & c -in such regions as those of ghosts and of the lower animals.
८.२४: २८१.१एवम्प्रवृत्तिलक्षणाद्धर्मादधर्मसहिताद्देवमनुष्यतिर्यङ्नारकेषुपुनःपुनःसंसारबन्धोभवति ॥And thus by the performance of such virtuous deeds as are in the form of out-going activity (of the soul), accompanied by sin, the man passes through the various divine, human and animal regions, again and again; and this is what constitutes his ‘wheel of bondage’ (VI—ii-—15).
When a man with due knowledge (intelligently) performs acts of Dharma without any thought of the result to follow therefrom, he comes to be born in a pure family; and being thus born he has a longing for finding out the means for the absolute removal of pain; and with this end in view, he betakes himself to a properly qualified teacher, and obtains from him the true knowledge of the six categories which removes his ignorance ; then having acquired thorough dispassion, he becomes free from all affections, aversions and other such like feelings; and the absence of these puts a stop to the production of any Dharma or Adharma, the Dharma and Adharma of his previous lives being exhausted, by his experiences of pleasures and pains and all affections &c. having ceased, all his actions henceforth are only such as are of the nature of pure Dharma tending forwards ‘ cessation or peace and these actions produce in Aim the happiness of contentment and a disregard for the body; and having brought about happiness due to the vision of the highest truth, this Dharma also disappears.
तदानिरोधात्निर्बीजस्यात्मनःशरीरादिनिवृत्तिःपुनःशरीराद्यनुत्पत्तौदग्धेन्धनानलवदुपशमोमोक्षैति ॥And thus there being a complete cessation, the soul becomes seedless and the present body falling off, it takes no other bodies, and this cessation of equipment with bodies and organs, being like the extinguishing of fire on all its fuel being burnt up, constitutes what is called ‘Moksha’ ‘Final Deliverance’ (VI—ii—16 ; V—ii—16, 18).