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Jinabhadra Gaņi's
The ninth
Ūsásam ayāvam ujjoya vihagagal vi ya pasattha | Tasa-bāyara-pajjattam patteya thiram subhan subhagam 11 3 11 Sussara aejja jasam nimini titthayarameva eyão 1 Bayalam pagaso punnam ti Jinehuu bhanião 11 4 11 [ Sātamuccair-gotram nara-tiryag-devāyuşkāņi tathā nādni 1 Devadvikam manujadvikam pancendriyajátiś ca tanupancakam 11111 Angopāngānām trikam prathamam sanhananameva sansthānam | Subhavarnādı catuṣkamagurulaghu tathāca parāghātam 11 2 11 Uochvāsa ātāpa uddyoto vibāyogatirapi prasastā / Trasa-bādara-paryāptam pratyekam sthiram śubham subhagam11311 Susvaramadeyan yaso nirmāņam tairthakaramevaitāḥ I Dvicatvāriņśat praksitayaḥ punyamiti Jinairbhanitāḥ 11 4 11 ]
The remaining 82 prakritīs are recognized by them as pūpa-prakırtas.
If someone raises a question at this point that how would samyaktva be called pāpa-prakritz ? The answer would be this-The virtuous samyaktva whose natural inclination is undoubtedly s'ubhu, is not referred to in this case. The pudgalas that are classed under samyaktva, though purged out of all perversions, are a-s'ubha because of the evil elements like doubt etc. being present in them. So, they come under the category of pāpa.
The purified pudgalas do not very much obstruct the nature of samyaktva. But they are classed under samyaktua merely by means of upacara, and really speaking they belong to the category of mithyātva.
(3) Both-punya and pāpa-should either have fruition or no fruition. Hence, some Karmas are recognized in their original form on account of their vipākas, while others have either scanty juice ( rasa ) or no juice at all, and hence have very little vipāka. So, pāpa and punyu are recognized by virtue of their various regions of parıņāmu, and are distinguished from each other, on account of their mutually opposite qualities.
