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mithyātva, matijñānā varana, śrutajñānā", avadhijñānão, manah-paryayajñānā", cakṣuḥ-darśanao, acakṣuḥ-darśana', avadhidarśanao, samjvalana - krodha, samomāna, samomāyā, samolobha, hāsya, rati, arati, śoka, bhaya, jugupsā, strīvedà, pumveda, napumsakaveda, dánāntarāya, labhantarāya, bhoga”, upabhogā°, vīryao.
The status of samyaktva is rather a puzzling one. That too is regarded by Lord Mahāvīra as aśubha — pāpa. But then how is it called samyaktva ? The samyaktva in the form of the ruci or predilection of the jīva is subha; but that is not the point of consideration here. Here samyaktva is a particular state of the purity of mithyātva-pudgalas; and as these cause undesirable states like doubt, etc., they are aśubha, and hence pāpa. These pudgalas are figuratively said to be of the nature of samyaktva inasmuch as they do not very much obscure the good predilection of the soul. They are in reality the pudgalas of mithyātva. Both these pāpa and punya are also classified as with fruition and without fruition. The type-bondage which fructifies in the same form as it was bound in is called savipākaprakřti; it affects the soul. The soul can lessen the intensity of fruition and when the lessening is so much that the karman almost loses its effect on the soul, the fruition of that karman is non-effecting and only its space-units are experienced. This is the avipāki praksti.
Thus it can be seen that punya and papa are independent of each other. Had they been mixed, all the souls would have experienced their effect in a mixed form; that is to say, no one would have experienced pleasure alone or pain alone; but only pleasure-pain in a mixed form. The gods experience only pleasure and hellish creatures and others experience only pain; if the cause punya-pāpa were of a mixed form, the effect pleasure-pain too would be of a mixed form; it can never be that one of the constituents of the mixture is generated in an intense form in the effect and the other has no effect whatsoever. Hence the cause of abundance of pain viz. pāpa must be quite distinct from the cause of the abundance of pleasure viz. punya. The
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