Gandharwad

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha

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papa which are but respectively good and evil forms of Karma, that works as the hetu or cause in the production of body. Though there exist visible hetus like father and mother in the production of body, there do exist invisible hetus like punyas and papas also, which determine the form proportionate or im-proportionate, beautiful or ugly, according as it is due to punya or papa. In other words, s'ubha s'arira is the product of punya karma, and a-s'ubha s'arira is the product of papa karma.
Like the murta ghata which becomes the cause of a-murta jnana, the murta karma is also the cause of a-murta sukhaduḥkha or pleasure and pain etc. The experience of exquisite happiness is caused by the abundance of punya and the experience of utmost miseries is due to the abundance of sins.
Punya and papa which thus act as the causes of happiness and misery are independent of each other. Since there is no reason for the Karma-bandha of punya and papa taken together, they can never exist in a combined state like mecakamani. As seen before, mithyatva, a-virati, kaṣāya, pramāda and yoga are the main causes of Karma-bandha. None of these causes happens to operate in case of the production of a combined state of mecakamani.
Fruition of jiva s'ubha or as'ubha turns the Karma s'ubha or asubha at the time of apprehension.
Food of the same kind produces blood, flesh and saliva etc. in the body on one hand, and results in useful refuge of foeces and urine also on the other hand. In the same way, Karma though apprehended in similar ways, results as subha or a-s'ubha by virtue of parināma and as'raya. Thus, according to Jainism, there do exist punya and papa as separate entities.
(x) Para-bhava or the Other World: Since Atman is susceptible to production, destruction and retention as seen before, it must have an access to the next world. When jiva first apprehends ghata and then apprehends pata, the