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INTRODUCTION
Kundakunda.
3. That punya and papa are only the cause of influx (asrava) of karmas (TS 6.3) and consequent bondage alone. From this, the Kanjipanthi seek to prove that they both are to be considered as part of influx and bondage of karmas. This is said to be the view expressed in Tattvartha Sutra, which speaks of only seven principles of life (tattvas) (TS 1.4). In his works particularly Samayasara, Kundakunda, specially mentions nine tattvas or categories (padarthas) (SS 13 and PKS 108) including punya (righteousness and piety) and papa (sin, vice). As in the case of asrava, bandha, etc. padarthas, a separate chapter is devoted in the case of punya and papa, which are considered significant concepts and separate categories; in fact, it is significant to note that no verse in the asrava chapter of Samayasara, makes any reference to punya or papa as being part of asrava (influx of karmas), since punya is not merely or simply the cause of influx and consequent bondage of karmas. Punya has a dual role of karmic bondage as also having a purifying effect (visuddhi) (PS 180 AC) and gradually leading to liberation (PS 254 AC).
4. That Jain texts do not mention that good (shubha) activities and virtuous (punya) deeds, such as veneration of the worthy Lord, etc. lead to inhibition of karmic influx... In response, it may be stated that the Sarvarthasiddhi commentary on Tattvartha Sutra (TS 6.3 and 9. 23) specifically points out that the virtuous activities (punya) have a paradoxical dual role in generating karmic influx and bondage as well as inhibiting (samvara) karmic influx.
5. Kanji Svami's assertion that “the objective (dhyeya) of good psychic dispositions (shubha parinamas) is sensorial pleasure”73 is also quite incorrect and misleading. In his commentary, Amrtachandra has described good psychic attention as the means (sadhan) of sensorial pleasure (PS 70 AC). However, neither Kundakunda nor Amrtachandra have considered sensorial pleasure to be the objective of shubha parinama, because in their view, the pleasure, acquired by means of the senses, is indeed misery (PS 76).
6. Bharill's assertion that one gets only external material (of sense enjoyments) as a result of shubha or punya and not peace of self,74 or less intensity of passions (kashaya mandata) is not correct. Apart from prosperity, one also gets calmness of mind due to subsidence of passions (prasham bhava). This is possible only in the conditions of a
