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That is, Merit is of nine types - 1. Merit earned by giving food 2. Merit earned by giving water 3. Merit earned by giving clothes 4. Merit earned by giving place to stay 5. Merit earned by giving bed to sleep on 6. Merit earned by mind 7. Merit earned by speech 8. Merit earned by body, and 9. Merit earned by bowing.
The spiritual purity is gained through both - dharma as well as merit. Thus, both are similar.
The mental activity of thinking well of others, and prescriptive verbal and bodily activities like speaking well of others, to say something beneficial and to serve, to be kind, to protect, etc., have been included amongst punya or meritorious activities in the Sthānānga sutra. Mercy, protection etc have been included in non-violence in the second part of Praśnavyākaraṇa sūtra and non-violence has been given a place amongst such activities that result in karmic stoppage. Karmic stoppage is dharma. Therefore, auspicious activities such as mercy, protection, etc being the causes of karmic stoppage, are dharma only. Punya and Samvara are both closely related to the purification of the soul. This relationship endures till the separation of the body from the soul, which is up to the moment just before final deliverance. That is why some believe that there is no canonical basis of not accepting punya as dharma. Actually in none of the canonical works or its ancient commentaries has it been said that punya is not dharma. As means of karmic stoppage and separation purify the soul and are accepted as dharma, so the punya should also be similarly accepted as dharma for it also purifies the soul and is also a means of liberation. Punya is also a part of dharma just as means of karmic stoppage and separation are because auspicious combination is punya as and it is also a means of karmic stoppage. The volitional form of auspicious combination stops the karmic influx by preventing the inauspicious combination from taking hold and its practical form is punya. As the volitional and practical forms are closely connected and because they both stay in the path of liberation till the very end, they are both parts of dharma. What causes the downfall of the soul is sin. Therefore, sin is not dharma but adharma. If the soul
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