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Satra 13 1
Bondage, Merit, Demerit, Influx
(Aph.) The auspicious karman is (called) merit. (XII)
(Gloss) Actually the auspicious karman such as that which produ ces the feeling of pleasure and the like is called merit (punya), but metaphorically whatever causes lead to the bondage of punya are also called (punya). And, therefore, (on account of the ninefold such causes) it becomes ninefold. Thus the good act consequent upon offering of food to the monks is a merit due to giving food; similarly, the offer of drink, shelter, bed, cloth, meritorious thoughts, words and physical activities, and also offering of homage are to be considered as kinds of meritwhich make a total of nine.
(Note) Here the effect aspect of punya-bandha is defined. The cause aspect is going to be explained in the next sutra.
१३. तच्च धर्माविनाभावि ।
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सत्प्रवृत्त्या हि पुण्यबन्धः सत्प्रवृत्तिश्च मोक्षोपायभूतत्वादवश्यं धर्मः, anga rufaarifa-gaaq aq aṁ faar a alfa ferfeert धर्माराधकत्वमसम्भवं प्रकल्प्य पुण्यस्य धर्माविनाभावित्वं नारेकष्णीषं, तेषामपि मोक्षमार्गस्य देशाराधकत्वात् । निर्जराधर्मं विना सम्यक्त्व'लाभाऽसम्भवाच्च ।
13. tacca dharmāvinābhāvi.
satpravṛttya hi puṇyabandhaḥ, satpravṛttiś ca mokṣopāyabhūtatvād avaśyam dharmaḥ, ata eva dhānyāvinābhavi-busavat tad dharmam vinā na bhavatīti mithyātvināṁ dharmārādhakatvam asambhavam prakalpya punyasya dharmāvinābhāvitvaṁ nārekaṇīyam, teşām api mokṣamārgasya deśārādhakatvāt. nirjarādharmaṁ vinā samyaktvalābha'sambhavāc ca.
(Aph.) That (viz. the punya-bandha) is necessarily concomitant with dharma (as its cause). (XIII)
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(Gloss) The binding of merit is exclusively due to good activity. A good activity, being a means to the attainment of emancipation, is, of necessity, dharma. (Here dharma stands for penance which is the sine qua non of the activity capable of producing merit. The function of penance is primarily the production of purity by elimination of karmic matter). Merit is an incidental product that accompanies the spiritual
This is also the view of Akalanka who considers nirjară and niḥśreyasa as the principal result of tapas, the attainment of heavenly life being only a subsidiary effect of tapas (Tattvärtha-Vārtika, 9/3).
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