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THE ESSENCE OF JAINA SCRIPTURES
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It is not our conception or idea that shubha is the cause of only punya, punya is [definitely] caused by shubha alone (eva). Hence, it is not denied that shubha can be the condition (hetu) of papa (sin) [or ashubha], since good or auspicious activities are also admitted to be cause of bondage of knowledge-obscuring etc. karmas. . . . Intensity of bondage is primary (pradhan bhuta); it is the auxiliary (nimitta) cause of pleasure and pain. The superior purifying (vishuddha) disposition (parinama) is the nimitta of all the excellent or superior (utkrashta) intensity of bondage of the nature or class (prakrti) of shubha. Likewise, the most severe disposition imbued with affliction, distress or morbidity (sankless) is the nimitta (auxiliary cause). of the most intense bondage of all the ashubha class of karmas. Although excellent shubha parinama is also the condition of the low or the minimal (jaghanya) intensity of bondage of the ashubha class of karma, yet shubha is considered to be the cause or the condition (hetu) of punya (beneficial karma). This is because even if one might incur the minimal, slight or little bit of harm, affront, disservice, or misconduct (apakara), it produces or results in a great deal or vast amount of beneficence or beneficial effect (upakara) and, therefore, it is considered to be beneficial (TRV commentary on TS 6.3).
Similarly one should understand the aphorism: "Evil, inauspicious or unwholesome (ashubha) actions cause harmful or sinful (papa) karma" [TS 6.3]. It is said: "By purification (vishuddhi), the excellent intensity of the shubha class of bondage takes place, while by distressful or afflicting (sanklesh) dispositions ashubha class of bondage takes place. The sequence (krama) of low or minimal (jaghanya) intensity of bondage is reverse of that, i.e. by vishuddhi the jaghanya bondage of ashubha karma and by sanklesh the jaghanya bondage of shubha karma (Panchsangraha 4/445, cited by Akalanka in his TRV commentary on TS 6.3).43
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Shubha yoga (the joining of jiva with auspicious vibratory activities, which is the condition of righteousness), according to Vidyananda, is the outcome of shubha dispositions (parinamas) such as the disposition of non-violence, speaking of truth, respect of scriptures and contemplation of consciousness (atma chintan), etc." It is of the nature of vibration in the space-points of consciousness (atma), engrossed in or devoted to, as also well disposed towards an enlightened view, sex fidelity, speaking beneficial words, inclination or liking for austerities (taporuchi), etc., because it is part of purification (vishuddhi). In other words, shubha yoga is the cause of purification. It is the deed or action
