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Caņadharavāda पथ्याहारस्य क्रमेण वृद्धावारोग्यवृद्धिस्तथा पुण्यवृद्धौ सुखद्धिः, यया च पथ्याहारस्य क्रमेण परिहारे सरोगता मरति, एवं पुण्यापचये दुःखोत्पत्तिः, सर्वथा पथ्याहारपरिहारे च मरणवत् पुण्यक्षये मोक्ष इति ॥३६१॥ (१९०९)
exists
and
D. C.-The first case-viz, that punya alone there is nothing like pāpamis discussed as follows:
That which purifies is called punya. With the gradual increase in punya, there is a gradual rise in happiness also, leading unltimately to Salvation which is the highest happiness. On the other hand, when there is a gradual decrease in punya, happiness also decreases and gradually begings to turn into misery, leading ultimately to the agony of hell. Finally, when there is entire diminution of punya, Jiva attains complete liberation, 2. e, it dies. This resembles the case of wholesome diet.
Just as, by the gradual increase in whosesome diet, one becomes niore and more healthy, so also, by the gradual eminence of punyas, there is a gradual rise in happiness also. On the other hand, just as, when the wholesome diet is abanonded, the disease re-enters the body, and one becomes ill, so also when there is gradual diminution of punya, there is gradual diminution in happiness and re-generation of misery. Ultimately, by abandoning the wholesome diet entirely, one dies away. In the same way, by the entire destruction of punya, jîva attains complete liberation from this world. 11 361 11 (1909)
Taking the second theory of pūpa, the author explains:--
पायुकरिसेऽहमया तरतमजोगावगरिसओ सुभया । armata e Hire 37 t hiopsit 382 11 (9880)
Păvukkarise'hamayā tratamajogavagarisao subhaya | Tasséva' khaé mokkho apatthabhattovamāṇāö | 362 11 (1910)
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