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sists in the knowledge of the good and love of the same.
AN EPITOME OF JAINISM. he, out of the love of the good, practically obeys the law and acts in conformity with the same is called Objective or Dravya Punya.
Thus we see Punya is not the know
ledge of the good only; it is also a love of Punya con- good and order at the same time, where love
à is not merely a condition and stimulant of O punya ; but it is one of its essential elements
of no less importance than the knowledge of the good itself. But what is this love of the good? And speaking generally, what is love ? Does love necessarily exclude knowledge ? Certainly not. Love is not the blind impulse of the sense and sensibility, it is the pleasure (ananda), which is superadded to the idea of an object. Love is thus not only inseparable from knowledge but it is distinct from appetite as well. In true love, the idea is always mingled with delight and yielding to such a love therefore means yielding to reason and thus the agent is free.
To push the question of Punya further on, knowledge jnana and love (Sraddha) do not constitute the whole and entire of Punya. Its conception is not limited only to these
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